Without Reflection

There are five persons — namely, the faith-follower, the dharma-follower, one resolved through faith, one who has attained through view, and the body-witness — and so on, at length. One asks: for what reason does the venerable master, within this Fetters Aggregate, compose his discourse with reference to five persons, while, later, within the Wisdom and Concentration Aggregates, he composes his discourse with reference to seven persons — that is, adding to these five the wisdom-liberated and the both-liberated? The answer: it is simply because the treatise's own author intended it so, and so on, at length.

Further, this Fetters Aggregate composes its discourse with reference to those who possess fetters, and therefore does not speak of the latter two; the Wisdom and Concentration Aggregates compose their discourse with reference to those who possess wisdom and concentration, and, since both those who possess fetters and those who do not equally possess wisdom and concentration, both are spoken of there. Further, this Fetters Aggregate composes its discourse with reference to those who possess affliction, and therefore does not speak of the latter two; the Wisdom and Concentration Aggregates compose their discourse with reference to those who possess wisdom and concentration, and, since both those who possess affliction and those who do not equally possess wisdom and concentration, both are spoken of there. Further, this Fetters Aggregate takes the person as its chapter-heading and affliction as its gateway, and therefore does not speak of the latter two; the Wisdom and Concentration Aggregates take the person as their chapter-heading and wisdom and concentration as their gateway, and therefore do speak of the latter two as well — and it is for this reason that the one composes its discourse with reference to five persons, and the other with reference to seven. What is the faith-follower? It refers to a certain kind of person who, by his own original disposition, possesses much faith, much affection, much gratitude, much delight, much compliance, and much resolve, yet takes no pleasure in reflection, contemplation, or careful discrimination. Because of this original disposition, possessing so much faith and the rest, he may, at a certain time, encounter the Buddha, or a disciple of the Buddha, teaching the essentials of the Dharma, instructing and admonishing him, broadly disclosing the meaning of impermanence, suffering, emptiness, and non-self; he thereupon thinks to himself: how excellent indeed that he has taught me the meaning of impermanence, suffering, emptiness, and non-self, wishing me to cultivate contemplation in just this way — I ought, without any inversion, to apply myself with diligence to this very study. He thereupon diligently cultivates the contemplation of impermanence, suffering, emptiness, and non-self, and, once this has fully matured, he gradually draws forth the supreme worldly dharma, and next draws forth the dharma-forbearance regarding suffering — from this point on, throughout the fifteen instants of the path of seeing, he is, in every one of them, named a faith-follower. This faith-follower is either one proceeding toward the stream-enterer's fruit, or one proceeding toward the once-returner's fruit,

or one proceeding toward the non-returner's fruit — that is, should he be fully bound, or should he have cut off up through the fifth grade of affliction, and thereupon enter the certainty of freedom from birth, he is, throughout the fifteen moments of the path of seeing, named one proceeding toward the stream-enterer's fruit; should he have cut off the sixth grade, or up through the eighth grade of affliction, and thereupon enter the certainty of freedom from birth, he is, throughout the fifteen moments of the path of seeing, named one proceeding toward the once-returner's fruit; should he have become free of the desire realm's own defilement, or up through the sphere of nothing-at-all's own defilement, and thereupon enter the certainty of freedom from birth, he is, throughout the fifteen moments of the path of seeing, named one proceeding toward the non-returner's fruit. What is the dharma-follower? It refers to a certain kind of person who, by his own original disposition, possesses much reflection, much deliberation, much contemplation, and much careful discrimination, yet takes no pleasure in faith, affection, delight, compliance, and resolve. Because of this original disposition, possessing so much reflection and the rest, he may, at a certain time, encounter the Buddha, or a disciple of the Buddha, teaching the essentials of the Dharma, instructing and admonishing him, broadly disclosing the meaning of impermanence, suffering, emptiness, and non-self; he thereupon thinks to himself: as for this meaning of impermanence, suffering, emptiness, and non-self that has been taught to me, I ought to examine it carefully — is it true, or is it false? Having carefully examined it, he comes to know it as free of inversion, and thereupon further thinks to himself: how excellent indeed, wishing me to cultivate contemplation in just this way — I ought, without any inversion, to apply myself with diligence to this very study. Everything else should be understood at length exactly as with the faith-follower.

What is one resolved through faith? It refers to the faith-follower who, upon attaining the subsequent-class cognition regarding the path, relinquishes the name faith-follower and attains that of one resolved through faith. One asks: at that very moment, what does he relinquish, and what does he attain? The answer: he relinquishes a name and attains a name; he relinquishes a path and attains a path. Relinquishing a name refers to relinquishing the name faith-follower; attaining a name refers to attaining the name one resolved through faith. Relinquishing a path refers to relinquishing the path of seeing; attaining a path refers to attaining the path of cultivation. This one resolved through faith

is either one abiding in the stream-enterer's fruit, or one proceeding toward the once-returner's fruit, or one abiding in the once-returner's fruit, or one proceeding toward the non-returner's fruit, or one abiding in the non-returner's fruit, or one proceeding toward arhatship — that is, one abiding in the stream-enterer's fruit who has not yet made further progress is named one abiding in the stream-enterer's fruit; should he, from this point, make further progress, he is named one proceeding toward the once-returner's fruit; one abiding in the once-returner's fruit who has not yet made further progress is named one abiding in the once-returner's fruit; should he, from this point, make further progress, he is named one proceeding toward the non-returner's fruit; one abiding in the non-returner's fruit who has not yet made further progress is named one abiding in the non-returner's fruit; should he, from this point, make further progress, he is named one proceeding toward arhatship. What is one who has attained through view? It refers to the dharma-follower who, upon attaining the subsequent-class cognition regarding the path, relinquishes the name dharma-follower and attains that of one who has attained through view. One asks: at that very moment, what does he relinquish, and what does he attain? The answer: he relinquishes a name and attains a name; he relinquishes a path and attains a path. Relinquishing a name refers to relinquishing the name dharma-follower; attaining a name refers to attaining the name one who has attained through view. Relinquishing a path refers to relinquishing the path of seeing; attaining a path refers to attaining the path of cultivation. This one who has attained through view is either one abiding in the stream-enterer's fruit, up through one proceeding toward arhatship, its own characteristics to be stated exactly as with one resolved through faith. What is the body-witness?

It refers to one resolved through faith, or one who has attained through view, who has personally borne witness, with the body, to the eight liberations, yet has not yet exhausted the contaminants through wisdom; such a one relinquishes the name one resolved through faith or one who has attained through view, and attains that of body-witness. One asks: at that very moment, what does he relinquish, and what does he attain? The masters of the outer regions state as follows: he relinquishes a name and attains a name; he relinquishes a path and attains a path. Relinquishing a name refers to relinquishing the name one resolved through faith or one who has attained through view; attaining a name refers to attaining the name body-witness. Relinquishing a path refers to relinquishing the path of one resolved through faith or one who has attained through view; attaining a path refers to attaining the path of the body-witness. The various treatise-masters of Kashmir state: this is relinquishing a name and attaining a name, not relinquishing a path and attaining a path, since one resolved through faith and the rest, upon attaining cessation-concentration, neither relinquishes nor attains any uncontaminated path thereby. What is the wisdom-liberated? It refers to one resolved through faith, or one who has attained through view, who exhausts the contaminants solely through wisdom, without having personally borne witness, with the body, to the eight liberations.

Such a one relinquishes the name one resolved through faith or one who has attained through view, and attains that of wisdom-liberated. One asks: at that very moment, what does he relinquish, and what does he attain? The answer: he relinquishes a name and attains a name; he relinquishes a path and attains a path. Relinquishing a name refers to relinquishing the name one resolved through faith or one who has attained through view; attaining a name refers to attaining the name wisdom-liberated. Relinquishing a path refers to relinquishing the path of cultivation; attaining a path refers to attaining the path beyond training. What is the both-liberated? It refers to the wisdom-liberated, or one who has attained through view, or the body-witness, who has personally borne witness, with the body, to the eight liberations, and has likewise exhausted the contaminants through wisdom; such a one relinquishes the name wisdom-liberated, or one who has attained through view, or body-witness, and attains that of both-liberated. Should one first attain the arhat's fruit, and only afterward attain cessation-concentration, he relinquishes the name wisdom-liberated and attains that of both-liberated, merely relinquishing a name and attaining a name, not relinquishing a path and attaining a path — exactly as stated of relinquishing the name one resolved through faith and the rest to attain that of body-witness. Should one first attain cessation-concentration, and only afterward attain the arhat's fruit, he relinquishes the name body-witness and attains that of both-liberated, relinquishing a name and attaining a name, relinquishing a path and attaining a path. Relinquishing a name refers to relinquishing the name body-witness;

attaining a name refers to attaining the name both-liberated. Relinquishing a path refers to relinquishing the path of cultivation; attaining a path refers to attaining the path beyond training. Should a bodhisattva realize supreme, perfect awakening, he, at the very moment of his cessation-cognition, relinquishes the name one who has attained through view and attains that of both-liberated, relinquishing a name and attaining a name, relinquishing a path and attaining a path. Relinquishing a name refers to relinquishing the name one who has attained through view, since a bodhisattva's own stage of cultivation is named one who has attained through view; attaining a name refers to attaining the name both-liberated, since every buddha is, without exception, both-liberated. Relinquishing a path refers to relinquishing the path of cultivation; attaining a path refers to attaining the path beyond training. The masters of the Western regions state: a bodhisattva, within the stage of training, first generates cessation-concentration and only afterward attains awakening, relinquishing the name body-witness and attaining that of both-liberated. The various treatise-masters of Kashmir state: since awakening is attained within thirty-four instants of thought, and since a bodhisattva's own stage of training has not yet generated cessation-concentration, at the very moment of his cessation-cognition he certainly relinquishes the name one who has attained through view and attains that of both-liberated — there being certainly no case of one of dull faculties, not yet having attained cessation-concentration, becoming both-liberated at the very moment of cessation-cognition, and there being no such thing as relinquishing the name one resolved through faith to attain that of both-liberated.

One asks: why is he named both-liberated? The answer: obstruction is of two parts — first, the obstruction of affliction; second, the obstruction to liberation. Since his mind is liberated from both of these two parts of obstruction, he is named both-liberated. One asks: should one first attain the arhat's fruit, and only afterward attain cessation-concentration, with respect to the obstruction to liberation, by what kind of mind is he liberated — a contaminated mind, or an uncontaminated one? There are those who say: a contaminated mind, since, by means of an uncontaminated mind, he has already become liberated at the very moment of cessation-cognition. The verdict states: it should rather be said that he becomes liberated by both a contaminated and an uncontaminated mind — for what reason is this so? Liberation is of two kinds — first, liberation in worldly function; second, liberation in the body. Not yet having attained cessation-concentration, his own mind entering and emerging from concentration does not yet function in the world; not functioning in the world, it does not yet obtain within the body. Once he has attained cessation-concentration, his own mind entering and emerging from concentration functions in the world and obtains within the body, and is therefore named liberated — and it is for this reason that both the contaminated and the uncontaminated mind alike attain liberation. Exactly as ‘both-liberated’ is a name established with reference to its own meaning, the earlier five names, too, ought properly to be established with reference to their own meaning. One asks: why is he named the faith-follower? The answer: because he follows along, on the strength of faith, he is named the faith-follower — that is, on the strength of a contaminated faith, he follows an uncontaminated faith; on the strength of a bound faith, he follows a liberated faith; on the strength of a fettered faith, he follows a disjoined faith — and, faith being his own forerunner, he thereby gains entry into the noble path. A person of this kind, from the very outset, being by nature possessed of much faith, should he hear another urge him, ‘you ought to take up farming to support yourself,’ does not reflect upon it — whether he ought or ought not to do so, whether he is capable or incapable of it, whether it suits him or does not suit him — but, having heard it, simply does it. Or should he hear another urge him, ‘you ought to engage in trade,’ or ‘you ought to serve a king,’ or ‘you ought to study writing, calculation, seal-carving, and every kind of craft, in order to support yourself,’ he likewise does not reflect upon it, and so on, at length, but, having heard it, simply does it. Or should he hear another urge him, ‘you ought to go forth into homelessness,’ he likewise does not reflect upon it — whether he ought or ought not to go forth, whether he is capable or incapable of going forth, whether he is capable or incapable of upholding the precepts, whether it suits him or does not suit him — but, having heard another urge him, he simply goes forth. Having already gone forth, should he hear another urge him, ‘you ought to recite and study,’ he does not reflect upon it — whether he ought or ought not to recite and study, whether he is capable or incapable of reciting and studying,

whether it suits him or does not suit him, whether it be the Sūtra, the Vinaya, or the Abhidharma — but, having heard another urge him, he simply recites and studies it. Or should he hear another urge him to manage the monastic community's own affairs, he likewise does not reflect upon it — whether he ought or ought not to do so, whether he is capable or incapable of it, whether it suits him or does not suit him — but, having heard it, simply does it. Or should he hear another urge him to dwell in the forest hermitage, he likewise does not reflect upon it — whether he ought or ought not to dwell there, whether he is capable or incapable of dwelling there, whether it suits him or does not suit him — but, having heard it, simply dwells there. He gradually cultivates the noble path's own preparatory effort, progressively drawing forth the supreme worldly dharma, and, immediately thereafter, draws forth the dharma-forbearance regarding suffering — from this point on, throughout the fifteen instants of the path of seeing, he is named the faith-follower. One asks: why is he named the dharma-follower? The answer: because he follows the dharma in accordance with the dharma, he is named the dharma-follower — that is, on the strength of a contaminated dharma, he follows an uncontaminated dharma; on the strength of a bound dharma, he follows a liberated dharma; on the strength of a fettered dharma, he follows a disjoined dharma — and, wisdom being his own forerunner, he thereby gains entry into the noble path. A person of this kind, from the very outset, being by nature possessed of much wisdom, should he hear another urge him, ‘you ought to take up farming to support yourself,’ reflects upon it —

whether he ought or ought not to do so, whether he is capable or incapable of it, whether it suits him or does not suit him, and, having carefully reflected upon it, only then does it. Everything else should be understood at length exactly as stated above of the faith-follower. He gradually cultivates the noble path's own preparatory effort, progressively drawing forth the supreme worldly dharma, and, immediately thereafter, draws forth the dharma-forbearance regarding suffering — from this point on, throughout the fifteen instants of the path of seeing, he is named the dharma-follower. One asks: the faith-follower, insofar as he possesses a given measure of faith, likewise possesses that very same measure of wisdom; the dharma-follower, insofar as he possesses a given measure of wisdom, likewise possesses that very same measure of faith —

why, then, is one named the faith-follower, and the other the dharma-follower? The answer: one gains entry into the noble path solely by believing another and thereupon cultivating practice progressively,

while another gains entry into the noble path by reflecting and examining for himself and thereupon cultivating practice progressively — whoever gains entry into the noble path solely by believing another and thereupon cultivating practice progressively is named the faith-follower; whoever gains entry into the noble path by reflecting and examining for himself and thereupon cultivating practice progressively is named the dharma-follower. Further, one may gain entry into the noble path where the power of cause, the power of effort, and the power of non-negligence are all not yet vast, while another may gain entry into the noble path where all three powers are already vast — whoever gains entry into the noble path where all three powers are not yet vast is named the faith-follower; whoever gains entry into the noble path where all three powers are already vast is named the dharma-follower. Further, one may gain entry into the noble path through the practice of calm abiding, while another may gain entry into the noble path through the practice of insight — whoever gains entry into the noble path through the practice of calm abiding is named the faith-follower; whoever gains entry into the noble path through the practice of insight is named the dharma-follower. Further, one may delight in calm abiding, while another may delight in insight — whoever delights in calm abiding is named the faith-follower; whoever delights in insight is named the dharma-follower — and the same should be understood of delight and pleasure as well.

Further, one may gain entry into the noble path with calm abiding as the forerunner, while another may gain entry into the noble path with insight as the forerunner — whoever gains entry into the noble path with calm abiding as the forerunner is named the faith-follower; whoever gains entry into the noble path with insight as the forerunner is named the dharma-follower. Further, one may possess a predominance of calm abiding, while another may possess a predominance of insight — whoever possesses a predominance of calm abiding is named the faith-follower; whoever possesses a predominance of insight is named the dharma-follower. Further, one may attain liberation by having calm abiding suffuse the mind and relying on insight, while another may attain liberation by having insight suffuse the mind and relying on calm abiding — whoever attains liberation by having calm abiding suffuse the mind and relying on insight is named the faith-follower; whoever attains liberation by having insight suffuse the mind and relying on calm abiding is named the dharma-follower. Further, one may possess dull faculties, while another may possess sharp faculties — whoever possesses dull faculties is named the faith-follower; whoever possesses sharp faculties is named the dharma-follower. Further, one may possess a cognition that is spoken of, while another may possess a cognition that is disclosed — whoever possesses a cognition that is spoken of is named the faith-follower; whoever possesses a cognition that is disclosed is named the dharma-follower. Further, one may gain entry into the noble path through the power of conditions, while another may gain entry into the noble path through the power of causes — whoever gains entry into the noble path through the power of conditions is named the faith-follower; whoever gains entry into the noble path through the power of causes is named the dharma-follower. Further, one may attain a heightened calm abiding of mind, but not a heightened insight of wisdom,

while another may attain a heightened insight of wisdom, but not a heightened calm abiding of mind — the former is named the faith-follower, the latter the dharma-follower.

Further, exactly as the World-Honored One states, there are two causes and two conditions capable of giving rise to right view — first, externally, hearing the Dharma-sound of another; second, internally, one's own rational attention.

Whoever relies predominantly on externally hearing the Dharma-sound of another is named the faith-follower; whoever relies predominantly on internal rational attention is named the dharma-follower. Further, exactly as scripture states, a person possesses four dharmas that accomplish much — first, drawing near to a good and wise friend; second, hearing the true Dharma; third, rational attention; fourth, practicing the Dharma in accordance with the Dharma — whoever relies predominantly on drawing near to a good and wise friend and hearing the true Dharma is named the faith-follower; whoever relies predominantly on rational attention and practicing the Dharma in accordance with the Dharma is named the dharma-follower. Further, one may abide predominantly in the wholesome root of non-greed, while another may abide predominantly in the wholesome root of non-delusion — whoever abides predominantly in the wholesome root of non-greed is named the faith-follower; whoever abides predominantly in the wholesome root of non-delusion is named the dharma-follower. Further, one may place external faith in sentient beings, while another may reflect internally on the true Dharma — whoever places external faith in sentient beings is named the faith-follower; whoever reflects internally on the true Dharma is named the dharma-follower. One asks: why is he named one resolved through faith? The answer: because he attains resolve through faith on the strength of faith, he is named one resolved through faith — that is, on the strength of the faith subsumed within the path of seeing, he attains the resolve through faith subsumed within the path of cultivation; on the strength of the faith subsumed within the path proceeding toward a fruit, he attains the resolve through faith subsumed within the path of the fruit itself.

Further, since this person, faith being his own forerunner, has his mind liberated from the three fetters, he is therefore named one resolved through faith. One asks: why is he named one who has attained through view? The answer: because he attains, on the strength of view, to view itself, he is named one who has attained through view — that is, on the strength of the view subsumed within the path of seeing, he attains to the view subsumed within the path of cultivation; on the strength of the view subsumed within the path proceeding toward a fruit, he attains to the view subsumed within the path of the fruit itself. Further, since this person, view being his own forerunner, has his mind liberated from the three fetters, he is therefore named one who has attained through view. One asks: one resolved through faith ought equally to be named one who has attained faith, and one who has attained through view ought equally to be named one resolved through view — why, then, is one named one resolved through faith, and the other one who has attained through view? The answer: exactly as one resolved through faith is named one resolved through faith, one who has attained through view too ought equally to be named one resolved through view,

and exactly as one who has attained through view is named one who has attained through view, one resolved through faith too ought equally to be named one who has attained through faith — and that this is not so is in order to display distinct aspects through distinct gateways, so that the wise may delight in and uphold the teaching without confusing the two. One asks: why is he named the body-witness? The answer: because he has personally borne witness, with the body, to the eight liberations, yet has not yet exhausted the contaminants through wisdom, he is named the body-witness. One asks: why is he named the wisdom-liberated? The answer: because he has exhausted the contaminants through wisdom, yet has not yet personally borne witness, with the body, to the eight liberations, he is named the wisdom-liberated. The name both-liberated has already been explained above.

One asks: exactly as, within the path of seeing, two kinds of persons are established by the distinction of dull versus sharp faculties, namely, the faith-follower and the dharma-follower, and, within the path of cultivation, two kinds of persons are likewise established by this same distinction, namely, one resolved through faith and one who has attained through view — why, then, is it that, within the path beyond training, two kinds of persons are not established by the distinction of dull versus sharp faculties, but only a single one spoken of broadly, whether wisdom-liberated or both-liberated?

The answer: from the desire realm up through the sphere of nothing-at-all, the antidote for cutting-off may be either the mundane path or the uncontaminated path; but, with respect to the sphere of neither-perception-nor-non-perception, the antidote for cutting-off is solely the uncontaminated path, and it is for this reason that a single person is established broadly. Further, in the earlier stages, one may be of predominantly greedy conduct, while another may not be; once one becomes free of the sphere of neither-perception-nor-non-perception's own defilement, the body and the rest are alike free of greed, and it is for this reason that a single person is established broadly. Further, in the earlier stages, one may be of predominantly deluded conduct, while another may not be; once one becomes free of the sphere of neither-perception-nor-non-perception's own defilement, the body and the rest are alike free of delusion, and it is for this reason that a single person is established broadly. Further, in the earlier stages, one may be of predominantly conceited conduct, while another may not be;

once one becomes free of the sphere of neither-perception-nor-non-perception's own defilement, the body and the rest are alike free of conceit, and it is for this reason that a single person is established broadly. Further, because the stage beyond training possesses liberation in equal measure, a single person is established broadly, exactly as scripture states: the Tathāgata's own liberation, and the liberation of an arhat monk, are equal, without any distinction between them. Further, because the stage beyond training equally shears away the heavy topknot of affliction belonging to all three realms, equally severs the very neck of affliction belonging to the peak of existence, equally crosses the final barrier-gate of further existence within all three realms, and equally casts off every craving and desire belonging to all three realms, a single person is established broadly.

There are those who say: within the stage beyond training, there are likewise two kinds of persons — namely, the time-liberated and the not-time-liberated. One asks: if so, only two kinds of persons ought to be established, namely, the dull and the sharp; or else six kinds of persons ought to be established, namely, the path of seeing, the path of cultivation, and the stage beyond training each possessing two kinds — that is, the faith-follower, up through this sixth, the not-time-liberated — how, then, can seven kinds of persons be established?

The answer: it is on account of five conditions that the seven kinds are established — first, on account of effort; second, on account of faculty; third, on account of concentration; fourth, on account of liberation; fifth, on account of both concentration and liberation. On account of effort refers to the faith-follower and the dharma-follower; on account of faculty refers to one resolved through faith and one who has attained through view; on account of concentration refers to the body-witness; on account of liberation refers to the wisdom-liberated; on account of both concentration and liberation refers to the both-liberated.

The faith-follower might be spoken of as a single kind — namely, that named faith-follower among the seven kinds; or might be spoken of as three kinds, on account of faculty, namely, inferior, middling, and superior; or might be spoken of as five kinds, on account of lineage, namely, from the retrogressive-dharma type up through the capable-of-penetration type; or might be spoken of as fifteen kinds, on account of the path, namely, from the dharma-forbearance regarding suffering up through the subsequent-class forbearance regarding the path; or might be spoken of as seventy-three kinds, on account of detachment — that is, one fully bound within the desire realm, together with one who has become free of the desire realm's own first grade up through ninth grade of defilement, makes ten; one who has become free of the first dhyāna's own first grade up through ninth grade of defilement makes nine —

the desire realm's own tenth being precisely one fully bound within the first dhyāna, and therefore not separately stated, its own further pattern to be understood accordingly, and so on, up through one who has become free of the sphere of nothing-at-all's own first grade up through ninth grade of defilement, making nine — together, seventy-three in all; or might be spoken of as six hundred and fifty-seven kinds, on account of basis.

That is, the three continents and the six desire-realm heavens each possess these same seventy-three kinds already stated. Should one further combine faculty, lineage, path, detachment, and basis two, three, four, or five at a time, their number increases accordingly, and this should be reasoned out; and, should one further analyze by each single instant present within the body, one would have to speak of an immeasurable number. The faith-follower, here, is broadly spoken of as a single faith-follower; the dharma-follower's own count should be understood in just the same way as the faith-follower's, since their faculty, path, detachment, and basis are all equal — differing solely in lineage, since the dharma-follower belongs solely to the immovable lineage. One resolved through faith might be spoken of as a single kind —

namely, that named one resolved through faith among the seven kinds; or might be spoken of as three kinds, on account of faculty; or might be spoken of as five kinds, on account of lineage;

or might be spoken of as eighty-one kinds, on account of detachment — that is, one fully bound within the desire realm, together with one who has become free of the desire realm's own first grade up through ninth grade of defilement, makes ten; one who has become free of the first dhyāna's own, up through the sphere of nothing-at-all's own, first grade up through ninth grade of defilement, each makes sixty-three; and one who has become free of the sphere of neither-perception-nor-non-perception's own first grade up through eighth grade of defilement makes eight — together, eighty-one in all. There are those who say that, on account of detachment, this ought rather to be spoken of as eighty-two kinds — namely, the eighty-one already stated, together with the moment of the uninterrupted path that becomes free of the peak of existence's own ninth grade of defilement. Or it might be spoken of as four hundred and five kinds, on account of basis — that is, the desire realm's own basis has eighty-one; the first dhyāna's own basis has seventy-two; the second dhyāna's own basis has sixty-three;

the third dhyāna's own basis has fifty-four; the fourth dhyāna's own basis has forty-five; the sphere of infinite space's own basis has thirty-six; the sphere of infinite consciousness's own basis has twenty-seven; the sphere of nothing-at-all's own basis has eighteen; and the sphere of neither-perception-nor-non-perception's own basis has nine — that is, one fully bound within it, together with one who has become free of its own first grade up through eighth grade of defilement, making nine — together, four hundred and five in all. There are those who say this ought rather to be spoken of as four hundred and fourteen kinds — namely, the desire realm's own basis has eighty-two; the first dhyāna's own basis has seventy-three; the second dhyāna's own basis has sixty-four; the third dhyāna's own basis has fifty-five; the fourth dhyāna's own basis has forty-six; the sphere of infinite space's own basis has thirty-seven; the sphere of infinite consciousness's own basis has twenty-eight; the sphere of nothing-at-all's own basis has nineteen; and the sphere of neither-perception-nor-non-perception's own basis has ten — that is, one fully bound within it, together with one who has become free of its own first grade up through eighth grade of defilement, making nine, and the moment of the uninterrupted path that becomes free of its own ninth grade making its own tenth. This is a distinction made with reference to the basis of the nine grounds; should one make the distinction with reference to the basis of the twenty-nine sense-fields, the resulting number should be reasoned out accordingly. Should one further combine faculty, lineage, and basis two, three, or four at a time, the number increases still further; and, should one further analyze by each single instant present within the body, one would have to speak of an immeasurable number. One resolved through faith, here, is broadly spoken of as a single one resolved through faith; one who has attained through view's own count should be understood in just the same way as one resolved through faith's, since their faculty and basis of detachment are all equal — differing solely in lineage, since every one who has attained through view belongs solely to the immovable lineage. The body-witness might be spoken of as a single kind — namely, that named body-witness among the seven kinds; or might be spoken of as three kinds, on account of faculty; or might be spoken of as six kinds, on account of lineage, namely, from the retrogressive-dharma type up through the immovable type; or might be spoken of as nine kinds, on account of detachment — that is, one fully bound within the sphere of neither-perception-nor-non-perception, together with one who has become free of its own first grade up through eighth grade of defilement, making nine. There are further those who say this ought to be spoken of as ten kinds — namely, these same nine, together with the moment of the uninterrupted path that becomes free of the ninth grade, making its own tenth. Or it might be spoken of as twenty-seven kinds, on account of basis — the desire realm's own basis having nine, the form realm's own basis having nine, and the formless realm's own basis having nine, this applying solely to the sphere of neither-perception-nor-non-perception, not to the three lower formless spheres, since one who has attained cessation-concentration is never born there. There are those who say this ought to be spoken of as thirty kinds — namely, each of the three realms adding the moment of the uninterrupted path that becomes free of the ninth grade. This is a distinction made with reference to the basis of the three realms; should one make the distinction with reference to the basis of the various grounds and locations, the resulting number should be reasoned out accordingly. Should one further combine faculty, lineage, and basis of detachment two, three, or four at a time, the number increases still further; and, should one further analyze by each single instant present within the body, there would be an immeasurable number. The body-witness, here, is broadly spoken of as a single body-witness. The wisdom-liberated might be spoken of as a single kind — namely, that named wisdom-liberated among the seven kinds; or might be spoken of as three kinds, on account of faculty; or might be spoken of as six kinds, on account of lineage; or might be spoken of as nine kinds, on account of basis, namely, the basis extending from the desire realm up through the sphere of neither-perception-nor-non-perception — this being a distinction made with reference to the basis of the nine grounds.

Should one make the distinction with reference to the basis of the twenty-nine sense-fields, the result would be twenty-nine; should one further combine faculty, lineage, and basis two or three at a time, the resulting number should be reasoned out accordingly; and, should one further analyze by each single instant present within the body, there would be an immeasurable number of wisdom-liberated ones. The wisdom-liberated, here, is broadly spoken of as a single wisdom-liberated; the both-liberated's own count should be understood in just the same way as the wisdom-liberated's — differing solely in that its own basis, being both-liberated, does not extend to the three lower formless spheres.

These five persons, with respect to the three fetters, up through the ninety-eight latent tendencies — how many do they possess, and how many do they not possess? Here, the venerable master takes the person as his chapter-heading and every affliction as his gateway, and it is thus that this question is composed. The answer: the faith-follower, with respect to the three fetters, prior to the subsequent-class cognition regarding suffering having arisen, possesses all three; once the subsequent-class cognition regarding suffering has arisen, he possesses two and does not possess one — the two possessed being clinging to rules and vows and doubt, since these span all three realms and either two or four sections; the one not possessed being the view of the perishable aggregation of self, since this spans all three realms yet belongs solely to what is abandoned by seeing suffering. With respect to the three unwholesome roots, prior to becoming free of the desire realm's own defilement, he possesses all three; once free of the desire realm's own defilement, he possesses none, since these three belong solely to the desire realm — one already free of the desire realm's own defilement in the ordinary-being stage having already lost them beforehand, and the same pattern should be understood accordingly hereafter. With respect to the three contaminants, prior to becoming free of the desire realm's own defilement, he possesses all three; once free, he possesses two and does not possess one — the two possessed being contamination in general and the ignorance-contaminant; the one not possessed being the desire-contaminant. With respect to the four floods, yokes, and graspings, prior to becoming free of the desire realm's own defilement, he possesses all four; once free, he possesses three and does not possess one — the three possessed being the existence-flood and yoke, the ignorance-flood and yoke, and view-grasping, clinging to rules and vows, and the grasping of self-doctrine; the one not possessed being the desire-flood, yoke, and grasping. With respect to the four bodily ties, prior to becoming free of the desire realm's own defilement, he possesses all four; once free, he possesses two and does not possess two — the two possessed being clinging to rules and vows and this bodily tie of dogmatic attachment to what is real; the two not possessed being the bodily ties of covetous desire and hatred.

With respect to the five hindrances, prior to the dharma-cognition regarding the path having arisen, he possesses all five; once the dharma-cognition regarding the path has arisen, he possesses four and does not possess one; once free of the desire realm's own defilement, he possesses none of them, since the five hindrances belong solely to the desire realm — the four possessed being the first four hindrances; the one not possessed being the hindrance of doubt, since this has already been cut off once the dharma-cognition regarding the path has arisen. With respect to the five fetters, prior to becoming free of the desire realm's own defilement, he possesses all five;

once free, he possesses two and does not possess three — the two possessed being the fetters of craving and conceit, since these span all three realms; the three not possessed being the fetters of hatred, envy, and stinginess, since these belong solely to the desire realm. With respect to the five fetters pertaining to the lower portion, prior to becoming free of the desire realm's own defilement and prior to the subsequent-class cognition regarding suffering having arisen, he possesses all five; once the subsequent-class cognition regarding suffering has arisen, he possesses four and does not possess one — the four possessed being the first two and the latter two, taken together; the one not possessed being the view of the perishable aggregation of self. Once free of the desire realm's own defilement, prior to the subsequent-class cognition regarding suffering having arisen, he possesses three and does not possess two — the three possessed being the latter three; the two not possessed being the first two. Once the subsequent-class cognition regarding suffering has arisen, he possesses two and does not possess three — the two possessed being the latter two; the three not possessed being the first three. With respect to the five fetters pertaining to the higher portion, prior to becoming free of the form realm's own defilement, he possesses all five; once free of the form realm's own defilement, he possesses four and does not possess one — the four possessed being every one excepting craving for form;

the one not possessed being craving for form. With respect to the five views, prior to the subsequent-class cognition regarding suffering having arisen, he possesses all five; once it has arisen, he possesses three and does not possess two — the three possessed being the latter three; the two not possessed being the first two. With respect to the six bodies of craving, prior to becoming free of the desire realm's own defilement, he possesses all six; once free of the desire realm's own defilement, prior to becoming free of the Brahmā world's own defilement, he possesses four and does not possess two — the four possessed being the first two and the latter two, taken together; the two not possessed being the bodies of craving born of nose- and tongue-contact. Once free of the Brahmā world's own defilement, he possesses one and does not possess five — the one possessed being the sixth; the five not possessed being the first five.

With respect to the seven latent tendencies, prior to becoming free of the desire realm's own defilement, he possesses all seven; once free, he possesses five and does not possess two — the five possessed being

existence-craving and the other four; the two not possessed being desire-craving and hatred. With respect to the nine fetters, prior to becoming free of the desire realm's own defilement, he possesses all nine;

once free, he possesses six and does not possess three — the six possessed being craving and the other five; the three not possessed being hatred, envy, and stinginess. With respect to the ninety-eight latent tendencies, prior to becoming free of the desire realm's own defilement, and prior to the dharma-cognition regarding suffering having arisen, he possesses them all — that is, one fully bound, at the very moment of the dharma-forbearance regarding suffering, possesses every latent tendency without exception; the rest should be understood at length exactly as in the root treatise. One asks: why does this passage not speak of the subsequent-class cognition regarding the path having arisen? The answer: should it have already arisen, he would no longer be a faith-follower, and it is for this reason that this is not spoken of — the dharma-follower, likewise. These two, with respect to the ground, path, and basis of detachment, whether fixed or arisen, are entirely equal in every respect, differing solely in faculty — one of dull faculties being named the faith-follower, one of sharp faculties being named the dharma-follower. One resolved through faith, with respect to the three fetters, possesses none of them, since these belong solely to what is abandoned by seeing. With respect to the three unwholesome roots, prior to becoming free of the desire realm's own defilement, he possesses all three; once free, he possesses none, since these belong solely to the desire realm — ‘prior to becoming free of the desire realm's own defilement’ referring to one abiding in the stream-enterer's fruit, one proceeding toward the once-returner's fruit, one abiding in the once-returner's fruit, and one proceeding toward the non-returner's fruit; ‘once free of the desire realm's own defilement’ referring to one abiding in the non-returner's fruit and one proceeding toward arhatship — such a one having become free of the desire realm's own defilement either in the ordinary-being stage, or only upon reaching the noble stage, the same pattern to be understood accordingly hereafter. With respect to the three contaminants, prior to becoming free of the desire realm's own defilement, he possesses all three; once free, he possesses two and does not possess one — the two possessed being contamination in general and the ignorance-contaminant; the one not possessed being the desire-contaminant. With respect to the four floods and yokes, prior to becoming free of the desire realm's own defilement, he possesses three and does not possess one — the three possessed being the desire-flood and yoke, the existence-flood and yoke, and the ignorance-flood and yoke; the one not possessed being the view-flood and yoke. Once free, he possesses two and does not possess two — the two possessed being the existence-flood and yoke, and the ignorance-flood and yoke;

the two not possessed being the desire-flood and yoke, and the view-flood and yoke. With respect to the four graspings, prior to becoming free of the desire realm's own defilement, he possesses two and does not possess two — the two possessed being the grasping of desire and the grasping of self-doctrine; the two not possessed being view-grasping and clinging to rules and vows. Once free, he possesses one and does not possess three — the one possessed being the latter one; the three not possessed being the first three. With respect to the four bodily ties, prior to becoming free of the desire realm's own defilement, he possesses two and does not possess two — the two possessed being the first two; the two not possessed being the latter two. Once free, he possesses none of them, since the first two belong solely to the desire realm, and the latter two belong solely to what is abandoned by seeing. With respect to the five hindrances, prior to becoming free of the desire realm's own defilement, he possesses four and does not possess one — the four possessed being the first four; the one not possessed being the last one;

once free, he possesses none, since the first four and the last one alike belong to the desire realm. With respect to the five fetters, prior to becoming free of the desire realm's own defilement, he possesses all five; once free, he possesses two and does not possess three — the two possessed being the fetters of craving and conceit; the three not possessed being hatred, envy, and stinginess. With respect to the five fetters pertaining to the lower portion, prior to becoming free of the desire realm's own defilement, he possesses two and does not possess three — the two possessed being the first two; the three not possessed being the latter three. Once free, he possesses none, since the first two belong to the desire realm, and the latter three belong to what is abandoned by seeing. With respect to the five fetters pertaining to the higher portion, prior to becoming free of the form realm's own defilement, he possesses all five; once free of the form realm's own defilement, he possesses four and does not possess one — the four possessed being every one excepting craving for form; the one not possessed being craving for form. With respect to the five views, he possesses none of them, since these belong solely to what is abandoned by seeing. With respect to the six bodies of craving, prior to becoming free of the desire realm's own defilement, he possesses all six; once free of the desire realm's own defilement, prior to becoming free of the Brahmā world's own defilement, he possesses four and does not possess two — the four possessed being the first two and the latter two, taken together; the two not possessed being

the middle two. Once free of the Brahmā world's own defilement, he possesses one and does not possess five — the one possessed being the latter one; the five not possessed being the first five. With respect to the seven latent tendencies, prior to becoming free of the desire realm's own defilement, he possesses five and does not possess two — the five possessed being desire-craving, hatred, existence-craving, conceit, and ignorance; the two not possessed being view and doubt. Once free, he possesses three and does not possess four — the three possessed being existence-craving, conceit, and ignorance; the four not possessed being the remaining four. With respect to the nine fetters, prior to becoming free of the desire realm's own defilement, he possesses six and does not possess three — the six possessed being the fetters of craving, hatred, conceit, ignorance, envy, and stinginess; the three not possessed being the fetters of view, grasping, and doubt. Once free, he possesses three and does not possess six — the three possessed being craving, conceit, and ignorance; the six not possessed being the remaining six. With respect to the ninety-eight latent tendencies, prior to becoming free of the desire realm's own defilement, he possesses ten and does not possess eighty-eight — the ten possessed being those abandoned by cultivation across all three realms; the eighty-eight not possessed being those abandoned by seeing across all three realms. Once free of the desire realm's own defilement, prior to becoming free of the form realm's own defilement, he possesses six and does not possess ninety-two — the six possessed being those abandoned by cultivation belonging to the form and formless realms; the ninety-two not possessed being those abandoned by seeing across all three realms, together with those abandoned by cultivation belonging to the desire realm. Once free of the form realm's own defilement, he possesses three and does not possess ninety-five — the three possessed being those abandoned by cultivation belonging to the formless realm;

the ninety-five not possessed being those abandoned by seeing across all three realms, together with those abandoned by cultivation belonging to the desire and form realms. One who has attained through view should be understood in just the same way as one resolved through faith — these two, with respect to the ground, path, and basis of detachment, whether fixed or arisen, are entirely equal in every respect, differing solely in faculty — one of dull faculties being named one resolved through faith, one of sharp faculties being named one who has attained through view. The body-witness, with respect to the three fetters and the three unwholesome roots, possesses none of them, since the three fetters belong solely to what is abandoned by seeing, and the three unwholesome roots belong solely to the desire realm — the body-witness having necessarily already become free of what is abandoned by seeing across all three realms, together with what is abandoned by cultivation belonging to the lower eight grounds. With respect to the three contaminants, he possesses two and does not possess one — the two possessed being contamination in general and the ignorance-contaminant; the one not possessed being the desire-contaminant. With respect to the four floods and yokes, he possesses two and does not possess two — the two possessed being the existence-flood and yoke, and the ignorance-flood and yoke; the two not possessed being the desire-flood and yoke, and the view-flood and yoke. With respect to the four graspings, he possesses one and does not possess three — the one possessed being the grasping of self-doctrine; the three not possessed being the remaining three graspings. With respect to the four bodily ties and the five hindrances, he possesses none of them, since the first two bodily ties and the five hindrances belong solely to the desire realm, and the latter two bodily ties belong solely to what is abandoned by seeing. With respect to the five fetters, he possesses two and does not possess three — the two possessed being the fetters of craving and conceit; the three not possessed being the fetters of hatred, envy, and stinginess. With respect to the five fetters pertaining to the lower portion, he possesses none of them, since the first two belong solely to the desire realm, and the latter three belong solely to what is abandoned by seeing. With respect to the five fetters pertaining to the higher portion, he possesses four and does not possess one — the one not possessed being craving for form; the four possessed being

the remaining four. With respect to the five views, he possesses none of them, having long since become free of what is abandoned by seeing. With respect to the six bodies of craving, he possesses one and does not possess five — the one possessed being the sixth; the five not possessed being the first five. With respect to the seven latent tendencies, he possesses three and does not possess four — the three possessed being existence-craving, conceit, and ignorance; the four not possessed being the remaining four. With respect to the nine fetters, he possesses three and does not possess six — the three possessed being craving, conceit, and ignorance; the six not possessed being the remaining six. With respect to the ninety-eight latent tendencies, he possesses three and does not possess ninety-five — the three possessed being those abandoned by cultivation belonging to the formless realm; the ninety-five not possessed being those abandoned by seeing across all three realms, together with those abandoned by cultivation belonging to the desire and form realms. One asks: is there any noble one who possesses all ninety-eight latent tendencies? The answer: there is — namely, one fully bound, entering the certainty of freedom from birth, at the moment of the forbearance regarding suffering. One asks: is there any noble one who has already cut off eighty-eight latent tendencies, not yet cut off ten latent tendencies, and not yet attained a fruit? The answer: there is — namely, one already free of the form realm's own defilement, entering the certainty of freedom from birth, at the moment of the subsequent-class cognition regarding cessation — such a one has already cut off the desire realm's own thirty-six latent tendencies, and the form realm's own thirty-one latent tendencies, together with the formless realm's own twenty-one latent tendencies abandoned by seeing suffering, its arising, and its cessation, but has not yet cut off the formless realm's own seven latent tendencies abandoned by seeing the path, together with its own three latent tendencies abandoned by cultivation, not yet having attained a fruit, still abiding upon the path proceeding toward one. One asks: is there any being who has already cut off all ninety-eight latent tendencies, yet has not yet attained the arhat's fruit? The answer: there is — namely, one already free of the sphere of nothing-at-all's own defilement, yet not yet free of the sphere of neither-perception-nor-non-perception's own defilement, who has already cut off the desire realm's own thirty-six latent tendencies, the form realm's own thirty-one latent tendencies, and the three lower formless spheres' own thirty-one latent tendencies, yet has not yet attained the arhat's fruit — such a one being either an ordinary being, or a non-returner. The verdict states: this ought not to be so stated, since the ninety-eight latent tendencies are established with reference to realm, not with reference to ground — and it is on this account that the question posed ought properly to be answered: there is no such case.