Nine Kinds of Full Understanding

One asks: where does regression occur? The answer: it occurs within the desire realm, not elsewhere; within the human destiny, not elsewhere. One asks: for what reason does no regression occur among the desire realm's own gods? The answer: because they lack the conditions for regression. One asks: is it not the case that those gods possess the five exquisite sensory pleasures, superior to those of the human destiny — why, then, is it said that they lack them? The answer: the scriptures speak of five conditions conducive to regression that are simply not present among the gods, and it is on this basis that they are said to lack them. Further, among the six classes of desire-realm gods, whoever first enters the noble path and attains a noble fruit there is, without exception, of sharp faculties, and none of sharp faculties ever regresses. One asks: does a person of dull faculties who enters the noble path and is subsequently reborn among the gods thereby come to possess regression? The answer: he, too, does not regress. For what reason is this so? A noble one who passes through successive rebirths certainly does not regress, and likewise does not have his faculty converted,

nor can he be reborn in the form or formless realm, since the noble path, having already abided within his own mental continuum for a long span of time, has become extremely firm and stable there. One asks: for what reason does no regression occur within the three evil destinies? The answer: beings there possess no capacity to become free of defilement and enter the noble path, and, lacking any superior merit to begin with, of what could regression there even be spoken? One asks: since the form and formless realms do indeed possess superior merit, for what reason does no regression occur there? The answer: they lack the conditions conducive to regression, their own merit being firm and stable, and it is for this reason that they do not regress. One asks: what kind of person is capable of regression, and what kind is not? The answer: there is a person who enters the noble path trusting in another and following that other's own intention, and there is a person who enters the noble path trusting in himself and following his own intention — the former is capable of regression, the latter is not. Further, there is one who enters the noble path without deliberating and examining gain and loss, and one who enters the noble path having deliberated and examined gain and loss to the utmost — the former is capable of regression, the latter is not. Further, there is a person whose power of cause, power of application, and power of vigilance are all undeveloped, and a person whose all three powers are fully developed —

the former is capable of regression, the latter is not. Further, there is one who enters the noble path with faith taking the lead, and one who enters with wisdom taking the lead — the former is capable of regression, the latter is not. Further, there is one who enters the noble path with calm-abiding taking the lead, and one who enters with insight taking the lead — the former is capable of regression, the latter is not. Further, there is one who practices the practice of calming, and one who practices the practice of contemplation — the former is capable of regression, the latter is not. Further, there is one who greatly delights in and seeks calm-abiding, and one who greatly delights in and seeks insight — the former is capable of regression, the latter is not. Further, there is one for whom calm-abiding predominates, and one for whom insight predominates — the former is capable of regression, the latter is not. Further, there is one whose mind is imbued with calm-abiding and who attains liberation by relying on insight, and one whose mind is imbued with insight and who attains liberation by relying on calm-abiding — the former is capable of regression, the latter is not. Further, there is one who has attained inner mental calm but not the contemplation belonging to superior wisdom, and one who has attained the contemplation belonging to superior wisdom but not inner mental calm — the former is capable of regression, the latter is not. Further, there is one who delights in cultivating absorption but not in learning widely, and one who delights in learning widely but not in cultivating absorption — the former is capable of regression, the latter is not. Further, there is one who delights in benefiting himself but not others, and one who delights in benefiting others but not himself — the former is capable of regression, the latter is not. Further, there is one of the faith-follower's own disposition, and one of the dharma-follower's own disposition — the former is capable of regression, the latter is not. Further, there is one of dull faculties, and one of sharp faculties — the former is capable of regression, the latter is not. Further, there is one who enters the path through the power of external conditions, and one who enters through the power of his own cause — the former is capable of regression, the latter is not. Further, there is one who enters the path through the power of external friends, and one who enters through the power of an inner friend — the former is capable of regression, the latter is not. Further, there is one who enters the path through the power of hearing the Dharma from another, and one who enters through the power of his own correct inner reflection — the former is capable of regression, the latter is not. Further, there is one for whom freedom from greed predominates, and one for whom freedom from delusion predominates — the former is capable of regression, the latter is not. Further, the scripture states that a person possesses four dharmas capable of accomplishing much: first, drawing near to good persons; second, listening to the correct Dharma; third, giving proper attention; fourth, practicing in accordance with the Dharma — one for whom the first two of these predominate is capable of regression, one for whom the latter two predominate is not. Further, there is one whose mind is well liberated but whose wisdom is not well liberated, and one whose wisdom is well liberated but whose mind is not well liberated — the former is capable of regression, the latter is not. There are those who say: one whose mind is well liberated but whose wisdom is not well liberated, and one whose wisdom is well liberated but whose mind is not well liberated — both of these two persons are capable of regression; only one whose mind is well liberated and whose wisdom is also well liberated is incapable of regression. One asks: how long does one who has already regressed remain in that state? The answer: he remains so for only a short time, until he becomes aware of it, whereupon he swiftly cultivates renewed progress. Further, when he gives rise to an affliction that becomes presently manifest and regresses, he gives rise to a deep sense of shame, and swiftly puts an end to it — exactly as a clear-sighted person who, walking upon level ground in broad daylight, suddenly stumbles, swiftly looks about in all four directions, anxious lest anyone else have seen him; just so, when such a practitioner gives rise to an affliction, he gives rise to a deep sense of shame, anxious lest any Buddha, or disciple of the Buddha, or other good person should know of it, and so swiftly puts an end to it and returns to his former stage. Further, when he gives rise to an affliction that becomes presently manifest and regresses, since it burns his own body and mind, he swiftly extinguishes it once again — exactly as one of delicate constitution, when a spark of fire touches his body, cannot bear it, and swiftly puts it out. Further, when he gives rise to an affliction that becomes presently manifest and regresses, loathing its foulness, he swiftly removes and cuts it off — exactly as a person who loves cleanliness, should a little filth fall upon his body, swiftly washes it away. Further, when he gives rise to an affliction that becomes presently manifest and regresses, his body and mind feeling heavy on account of it, he swiftly casts it aside — exactly as a weak, feeble person, suddenly given a heavy burden his strength cannot bear, swiftly sets it down. There are those who say: the matter is not fixed for one who regresses — since he lacks self-mastery, once an affliction arises, he may either swiftly cut it off and return to his former stage, or he may take a long span of time before regaining his original fruit, namely, by drawing upon the power of the desire realm's own wisdom acquired through hearing and reflection to bring forth the noble path of cultivated wisdom once again, converting his faith-resolved disposition into a view-attained one, and only then proceeding once more toward the fruit of arhatship — and it is for this reason that the speed of his recovery, once he has regressed, is not fixed. One asks: if one regresses from arhatship, having already accomplished it, does he then still perform the deeds that one who has not yet attained that higher fruit ought not to perform? The answer: he can no longer perform them, for what reason? Because the deeds performed by one who has regressed from a higher fruit differ from the deeds of a noble one who has never yet attained that higher fruit at all.

Arhats are of six kinds: first, the regression-prone; second, the contemplative; third, the guardian; fourth, the stable; fifth, the capable-of-advancement;

sixth, the unshakeable. Here, the regression-prone are those who are bound to regress; the contemplative are those who, having reflected upon the matter, take up a knife and end their own life; the guardian are those who diligently and earnestly guard their own liberation; the stable are those who neither regress nor advance further; the capable-of-advancement are those capable of reaching the unshakeable stage; the unshakeable are those who either originally attained the unshakeable disposition, or attained it through the refinement of their own faculty. One asks: does a regression-prone arhat necessarily regress? And so on, up through, does a capable-of-advancement arhat necessarily refine his own faculty and reach the unshakeable stage? There are those who say: among arhats, the regression-prone necessarily regress; the contemplative necessarily reflect upon the matter and take up a knife to end their own life; the guardian are necessarily able to guard their own liberation;

the stable are necessarily able neither to regress nor to advance further; the capable-of-advancement are necessarily able to refine their own faculty and reach the unshakeable stage — and it is on account of this that they are respectively named the regression-prone, and so on, up through the capable-of-advancement. If this position is taken, then the six names of arhat are established with reference to six distinct functions,

and, on this reading, the desire realm possesses all six kinds in full, while the form and formless realms possess only two, namely, the stable and the unshakeable. Those who hold this second position say: the regression-prone arhat does not necessarily regress, and so on, up through, the capable-of-advancement arhat does not necessarily refine his faculty and reach the unshakeable stage. One asks: if this is so, for what reason is he named the regression-prone, and so on, up through the capable-of-advancement? The answer: among arhats, the regression-prone need not actually regress, but, should he regress, it can only be from this very disposition and no other; and so on, up through, the capable-of-advancement need not actually refine his faculty and reach the unshakeable stage, but, should he be capable of refining his faculty and reaching the unshakeable stage, it can only be from this very disposition and no other. If this position is taken, then the six names of arhat are established with reference to six distinct dispositions — and, on this reading, all three realms possess all six kinds in full, since the six dispositions pervade all three realms. One asks: on what basis are these six kinds of arhat established? The answer: they are established with reference to the underlying faculty. One asks: the faculty is of nine grades — lowest-of-the-lowest, middle-of-the-lowest, highest-of-the-lowest, lowest-of-the-middle, middle-of-the-middle, highest-of-the-middle, lowest-of-the-highest, middle-of-the-highest, highest-of-the-highest — why, then, are only six kinds established with reference to the faculty, rather than nine? There are those who say: among these six kinds, the regression-prone possesses two grades of faculty, namely, the lowest-of-the-lowest and the middle-of-the-lowest; the contemplative possesses a single grade of faculty, namely, the highest-of-the-lowest;

the guardian possesses a single grade of faculty, namely, the lowest-of-the-middle; the stable possesses a single grade of faculty, namely, the middle-of-the-middle; the capable-of-advancement possesses a single grade of faculty, namely, the highest-of-the-middle; the unshakeable arhat possesses a single grade of faculty, namely, the lowest-of-the-highest; the pratyekabuddha possesses a single grade of faculty, namely, the middle-of-the-highest; the Buddha possesses a single grade of faculty, namely, the highest-of-the-highest. The verdict: this explanation should not be given,

since no single person possesses two grades of faculty at once — even one of sharp faculties never possesses two grades together, let alone one of dull faculties possessing two grades.

It should instead be said: among arhats, the regression-prone possesses the lowest grade of faculty; the contemplative possesses the second grade; the guardian possesses the third grade; the stable possesses the fourth grade; the capable-of-advancement

the pratyekabuddha possesses the eighth grade; the Tathāgata possesses the ninth, highest grade.

possesses the fifth grade; the unshakeable possesses the sixth grade of faculty. There are those who say: among the six kinds of arhat, the regression-prone performs one kind of act, namely, regressing; the contemplative performs two, namely, regressing and reflecting upon self-destruction; the guardian performs three, namely, regressing, reflecting, and guarding; the stable performs four, namely, regressing, reflecting, guarding, and remaining stable; the capable-of-advancement performs five, namely, regressing, reflecting, guarding, remaining stable, and refining his faculty to reach the unshakeable stage. Those who hold this second position say: the regression-prone performs three acts: first, regressing back to abide in a faculty of further training; second, refining his faculty to reach the contemplative stage; third, remaining there and entering final nirvāṇa. The contemplative performs four acts: first, regressing back to abide in a faculty of further training; second, regressing back to abide in the faculty of the regression-prone; third, refining his faculty to reach the guardian stage; fourth, remaining there and entering final nirvāṇa. The guardian performs five acts: first, regressing back to abide in a faculty of further training; second, regressing back to abide in the faculty of the regression-prone; third, regressing back to abide in the faculty of the contemplative; fourth, refining his faculty to reach the stable stage; fifth, remaining there and entering final nirvāṇa. The stable performs six acts: first, regressing back to abide in a faculty of further training; second, regressing back to abide in the faculty of the regression-prone; third, regressing back to abide in the faculty of the contemplative; fourth, regressing back to abide in the faculty of the guardian; fifth, refining his faculty to reach the capable-of-advancement stage; sixth, remaining there and entering final nirvāṇa. The capable-of-advancement performs seven acts: first, regressing back to abide in a faculty of further training; second, regressing back to abide in the faculty of the regression-prone; third, regressing back to abide in the faculty of the contemplative;

fourth, regressing back to abide in the faculty of the guardian; fifth, regressing back to abide in the faculty of the stable; sixth, refining his faculty to reach the unshakeable stage; seventh, remaining there and entering final nirvāṇa. One asks: when the contemplative arhat regresses back to abide in a faculty of further training, which faculty of further training does he obtain — the faculty belonging to the regression-prone's own disposition, or the faculty belonging to the contemplative's own disposition? The answer: he obtains the faculty belonging to the regression-prone's own disposition, not the faculty belonging to the contemplative's own disposition. For what reason is this so? Because, at his own earlier stage of further training, he had not yet attained the contemplative's own faculty of further training — and, were he now, through regression, to obtain the contemplative's own faculty of further training, this would constitute an advance, not a regression, which does not accord with correct principle. The scripture states: there was an arhat named Gotika who, being temporarily liberated through affection, had already regressed from and lost the fruit of arhatship six times over; upon regaining the fruit of arhatship a seventh time, fearing that he might regress and lose it once again, he took up a knife and ended his own life. One asks: was he, then, of the regression-prone kind, or of the contemplative kind? Whichever position is granted, what fault follows? Both alternatives carry a fault. For what reason is this so? If he was of the regression-prone kind, for what reason did he end his own life? If he was of the contemplative kind, for what reason did he regress at all? The answer: it should be said that he was of the regression-prone kind. One asks: if this is so, for what reason did he take up a knife and end his own life? The answer: he took up a knife and ended his own life out of sheer aversion to regression. Had he ended his own life without ever having regressed in the first place, this would indeed be the contemplative kind. There are those who say: he had, from the regression-prone kind, refined his faculty to reach the contemplative stage, yet, still fearing regression, took up a knife and ended his own life — and there is thus no contradiction to principle. As for one who is, by his own original nature, of the contemplative kind, once he reaches the stage of no-further-training, there is certainly no such thing as his regressing back to abide in a stage of further training.

For those who employ a given path to cut off the desire realm's fetters, when they regress from that path, do they once again come to possess binding by those fetters? The answer: they do once again come to possess binding by those fetters. For those who employ a given path to cut off the form and formless realms' own fetters, when they regress from that path, do they once again come to possess binding by those fetters? The answer: they do once again come to possess binding by those fetters. On this, there are those who say: it is the fetter's own function that is named binding — that is, at the moment of previously becoming free of defilement, the fetter's own function of binding is cut off, and, at the moment of regression, the fetter's own function of binding is once again obtained. There are further those who say: it is the fetter's own possession that is named binding — that is, at the moment of becoming free of defilement, the possession of the fetters is cut off, and now, at the moment of regressing from the path, the possession of the fetters is once again obtained; the fetter's function and the fetter's possession mutually support one another, existing together at a single moment, and wherever one is present, the other must be present as well — being bound without release is named the fetter's function, which need not be present; once the possession of a fetter belongs to oneself, this is the fetter's own possession-function, which exists solely in the present, since past and future possess no function of possession at all. One asks: if a path is capable of cutting off a fetter, then, while one abides in that path, there is no regression; and, while one abides in that path, if there is regression, then that path does not cut off the fetter — that is, the uninterrupted path is what is capable of cutting off the fetters, and there is no such thing as one who, while abiding in the uninterrupted path, regresses; while abiding in the liberation path, by contrast, there is indeed such a thing as regression, and the liberation path possesses no sense of actually cutting off the fetters — why, then, does the treatise now say that those who employ a given path to cut off the three realms' own fetters, upon regressing from that path, once again come to possess binding by those fetters? The answer: this does not contradict principle, for what reason? Because the uninterrupted path is itself the cause of the liberation path, and the liberation path is itself the uninterrupted path's own result — and, when one regresses from this result, the cause, too, is properly spoken of as regressing.

Further, the uninterrupted paths are themselves the counteraction to the possession of affliction, and, when one regresses and gives rise once again to the possession of affliction, this, too, is spoken of as regressing from that path. Further, the uninterrupted path is established precisely in order to cut off affliction, and, when one regresses and gives rise once again to affliction, this, too, is spoken of as regressing from that path. Further, the name "cutting off" is of two kinds: general and specific.

The specific sense belongs solely to the uninterrupted path; the general sense extends to the liberation path as well — and it is with reference to this general sense that the present statement is made, and so no contradiction follows. The Venerable Saṃghavasu says: both abiding in the uninterrupted path and abiding in the liberation path admit the sense of regression — exactly as a stream-enterer who has already cut off the first five grades of affliction, but then gives rise to the very highest grade of wrapping-defilement, is, at the moment of regression, said to regress from the uninterrupted and liberation paths belonging to those first five grades. The verdict: this explanation should not be given, for what reason? Because there is certainly no such thing as one who, while abiding in the uninterrupted path, regresses, nor any such thing as one who, having regressed, comes to abide in the uninterrupted path — and it is for this reason that the earlier explanation is the sounder one, in principle.

That is, it is at the moment of regressing from a fruit that regression is properly named — the cause and the rest being named regression only by extension.

There are nine kinds of full understanding: the exhaustion of the fetters abandoned by seeing suffering and its arising within the desire realm is the first full understanding; the exhaustion of the fetters abandoned by seeing suffering and its arising within the form and formless realms is the second full understanding; the exhaustion of the fetters abandoned by seeing cessation within the desire realm is the third full understanding; the exhaustion of the fetters abandoned by seeing cessation within the form and formless realms is the fourth full understanding; the exhaustion of the fetters abandoned by seeing the path within the desire realm is the fifth full understanding; the exhaustion of the fetters abandoned by seeing the path within the form and formless realms is the sixth full understanding; the exhaustion of the five lower-fetters is the seventh full understanding; the exhaustion of the fetter of craving for form is the eighth full understanding; the exhaustion of every fetter whatsoever is the ninth full understanding. One asks: for what reason is this treatise composed? The answer: in order to put a stop to other schools and to display the correct principle. That is, there are those who say that there is no such thing as the full understanding of cutting-off at all, since unconditioned dharmas possess no own-nature whatsoever — in order to put a stop to this school's position, and to display that unconditioned dharmas do genuinely possess their own own-nature, and that the full understanding of cutting-off certainly, truly exists, this treatise is composed. There are further those who say that this full understanding of cutting-off is not limited to nine kinds at all, since every instance of analytical cessation could equally be named a full understanding of cutting-off — in order to put a stop to this claim, and to display that the full understanding of cutting-off is of nine kinds alone, the causes and conditions establishing these nine will be displayed hereafter. There are those who say that the full understanding of cutting-off is of a single kind alone, since the own-substance of every instance of analytical cessation is one and the same — in order to put a stop to this position, and to display that the own-substance of the full understanding of cutting-off is not a single, uniform thing, this treatise is composed.

One asks: cutting-off is itself unconditioned, incapable of taking an object or of any function of determinate cognition — how, then, can it be named full understanding? The answer: although it is incapable of taking an object or of determinate cognition, it is nonetheless the fruit of cognition, and is therefore named full understanding — exactly as an arhat, being the fruit of understanding, is likewise named "understanding"; exactly as the six sense-fields of contact, being the fruit of past karmic action, are likewise named "former karma"; exactly as the divine eye and ear, being the fruit of supernatural power, are likewise named "supernatural power." This cutting-off is exactly the same — being the fruit of cognition, it, too, is named full understanding. One asks: the cutting-off abandoned by cultivation, being the fruit of cognition, may properly be named full understanding — but the cutting-off abandoned by seeing is the fruit of receptivity, not of cognition; how, then, can it be named full understanding? The answer: that cutting-off, too, is the fruit of worldly cognition — that is, the worldly path, in becoming free of the defilement from the desire realm up through the sphere of nothingness, produces, across those eight grounds, a cutting-off abandoned by seeing that is likewise the fruit of worldly cognition, and is therefore likewise named full understanding. One asks: granting that, wherever the worldly path has a genuine function, the cutting-off abandoned by seeing, being the fruit of cognition, may properly be named full understanding — the worldly path possesses no function of cutting-off at all with respect to the realm of neither-perception-nor-non-perception; how, then, can the cutting-off abandoned by seeing there be named full understanding? The Venerable Saṃghavasu says: that cutting-off is the fruit of wisdom, and is therefore named full understanding — cutting-off is of two kinds, one the fruit of cognition, the other the fruit of wisdom, and it is the fruit-of-wisdom kind that is here named full understanding. The verdict: this explanation should not be given, for what reason? Because the scriptures speak only of two kinds of full understanding — the full understanding of cognition, and the full understanding of cutting-off — and the Buddha has never once spoken of a "full understanding of wisdom" at all; moreover, since wisdom is not cognition, it ought properly to be named "full wisdom," not "full understanding" — "understanding" being precisely cognition. It should instead be said:

the cutting-off attained by the receptivities, once the vajra-like absorption becomes presently manifest, is further realized by that absorption as well, and is therefore likewise named the fruit of cognition — that is, the vajra-like absorption is itself the ultimate śramaṇa, and the very cessation it realizes is named the fruit of a śramaṇa; and, since it is through this absorption that the fruit of arhatship is attained, realizing the comprehensive cutting-off of every fetter abandoned by both seeing and cultivation across all three realms, this cutting-off, too, is therefore named full understanding. Further, receptivity is itself a companion of cognition, and is therefore likewise named cognition, and so the cessation attained by this receptivity is likewise named full understanding. Further, since this cutting-off is attained through the very lineage of cognition, it is therefore named full understanding — exactly as one born of the Gautama lineage is named Gautama. Further, since this cutting-off already possesses the very characteristic of full understanding, it is likewise named full understanding, being, on this account, also realized by cognition — exactly as the past and future eye, though it does not actually see form, does not thereby forfeit the very characteristic of an eye, and is therefore still named an eye. The Venerable Ghoṣa says as follows: this cutting-off ought properly to be named the full understanding of principle, meaning that it fully comprehends the principle of the ultimate truth, the principle of the final truth, and is realized precisely through this comprehension.

The Venerable Pārśva says: this cutting-off ought properly to be named the full understanding of relinquishment, meaning that it fully comprehends the faults of birth-and-death, and is realized precisely through the eternal relinquishment of birth-and-death. Although these two further explanations do not contradict principle, the scriptures speak only of the name "full understanding of cutting-off," and so, of these three explanations, the first is the sounder one.

Now, the own-nature of cutting-off itself is variously named cutting-off, freedom, cessation, truth, and full understanding,

the fruit of a śramaṇa, nirvāṇa-with-residue, and nirvāṇa-without-residue. These eight names apply, complete or only in part, across the various stages: at the moment the receptivity regarding suffering ceases and the cognition regarding suffering arises, the cutting-off thereby attained is named cutting-off, freedom, cessation, and truth, but not yet full understanding, not yet the fruit of a śramaṇa, not yet nirvāṇa-with-residue, not yet nirvāṇa-without-residue. At the moment the subsequent receptivity regarding suffering ceases and the subsequent cognition regarding suffering arises, the cutting-off thereby attained is named cutting-off, freedom, cessation, and truth, but not yet full understanding, not yet the fruit of a śramaṇa, not yet nirvāṇa-with-residue, not yet nirvāṇa-without-residue. At the moment the receptivity regarding its arising ceases and the cognition regarding its arising arises, the cutting-off thereby attained is named cutting-off, freedom, cessation, truth, and full understanding — namely, the full understanding of the exhaustion of the desire realm's own fetters abandoned by seeing suffering and its arising — but not yet the fruit of a śramaṇa, not yet nirvāṇa-with-residue, not yet nirvāṇa-without-residue. At the moment the subsequent receptivity regarding its arising ceases and the subsequent cognition regarding its arising arises, the cutting-off thereby attained is named cutting-off, freedom, cessation, truth, and full understanding — namely, the full understanding of the exhaustion of the form and formless realms' own fetters abandoned by seeing suffering and its arising — but not yet the fruit of a śramaṇa, not yet nirvāṇa-with-residue, not yet nirvāṇa-without-residue. At the moment the receptivity regarding cessation ceases and the cognition regarding cessation arises, the cutting-off thereby attained is named cutting-off, freedom, cessation, truth, and full understanding — namely, the full understanding of the exhaustion of the desire realm's own fetters abandoned by seeing cessation — but not yet the fruit of a śramaṇa, not yet nirvāṇa-with-residue, not yet nirvāṇa-without-residue. At the moment the subsequent receptivity regarding cessation ceases and the subsequent cognition regarding cessation arises, the cutting-off thereby attained is named cutting-off, freedom, cessation, truth, and full understanding — namely, the full understanding of the exhaustion of the form and formless realms' own fetters abandoned by seeing cessation — but not yet the fruit of a śramaṇa, not yet nirvāṇa-with-residue, not yet nirvāṇa-without-residue. At the moment the receptivity regarding the path ceases and the cognition regarding the path arises, the cutting-off thereby attained is named cutting-off, freedom, cessation, truth, and full understanding — namely, the full understanding of the exhaustion of the desire realm's own fetters abandoned by seeing the path — but not yet the fruit of a śramaṇa, not yet nirvāṇa-with-residue, not yet nirvāṇa-without-residue. At the moment the subsequent receptivity regarding the path ceases and the subsequent cognition regarding the path arises, the cutting-off thereby attained is named cutting-off, freedom, cessation, truth, and full understanding — namely, the full understanding of the exhaustion of the form and formless realms' own fetters abandoned by seeing the path — and it is now, moreover, named the fruit of a śramaṇa,

namely, the fruit of stream-entry — but not yet nirvāṇa-with-residue, not yet nirvāṇa-without-residue. At this moment, this cutting-off, together with the cutting-off of the three realms' own fetters abandoned by seeing suffering, its arising, and cessation, and together with the cutting-off of the desire realm's own fetters abandoned by seeing the path, are all together realized as a single, unified possession of freedom from binding, and this cutting-off, at this moment, is named cutting-off, freedom, cessation, truth, and full understanding, while what was previously attained is now named the fruit of a śramaṇa, namely, the fruit of stream-entry.

It is not yet named nirvāṇa-with-residue, not yet nirvāṇa-without-residue. As the stream-enterer seeks to realize the fruit of once-returner, cutting off the desire realm's own first through fifth grades of affliction, the cutting-off thereby attained is named cutting-off, freedom, cessation, and truth, but not yet full understanding, not yet the fruit of a śramaṇa, not yet nirvāṇa-with-residue, not yet nirvāṇa-without-residue. At the moment the uninterrupted path cutting off the sixth grade of affliction ceases and the liberation path arises, the cutting-off thereby attained is named cutting-off, freedom, cessation, and truth, but not yet full understanding, and is now named the fruit of a śramaṇa, namely, the fruit of once-returner — but not yet nirvāṇa-with-residue, not yet nirvāṇa-without-residue. At this moment, this cutting-off, together with the cutting-off of the three realms' own fetters abandoned by seeing, and together with the cutting-off of the desire realm's own first five grades of affliction abandoned by cultivation, are all together realized as a single, unified possession of freedom from binding, and this cutting-off, at this moment, is named cutting-off, freedom, cessation, and truth, but not yet full understanding, while what was previously attained is now named the fruit of a śramaṇa,

namely, the fruit of once-returner — but not yet nirvāṇa-with-residue, not yet nirvāṇa-without-residue. As the once-returner seeks to realize the fruit of non-returner, cutting off the seventh and eighth grades of affliction, the cutting-off thereby attained is named cutting-off, freedom, cessation,

and truth, but not yet full understanding, not yet the fruit of a śramaṇa, not yet nirvāṇa-with-residue, not yet nirvāṇa-without-residue. At the moment the uninterrupted path cutting off the ninth grade of affliction ceases and the liberation path arises, the cutting-off thereby attained is named cutting-off, freedom, cessation, truth, and full understanding — namely, the full understanding of the exhaustion of the five lower-fetters — and is now named the fruit of a śramaṇa, namely, the fruit of non-returner — but not yet nirvāṇa-with-residue, not yet nirvāṇa-without-residue. At this moment, this cutting-off, together with the cutting-off of the three realms' own fetters abandoned by seeing, and together with the cutting-off of the desire realm's own first eight grades of affliction abandoned by cultivation, are all together realized as a single, unified possession of freedom from binding, and this cutting-off, at this moment, is named cutting-off, freedom, cessation, truth, and full understanding — namely, the full understanding of the exhaustion of the five lower-fetters — and is named the fruit of a śramaṇa, namely, the fruit of non-returner — but not yet nirvāṇa-with-residue, not yet nirvāṇa-without-residue. At the point of becoming free of each of the nine grades of affliction belonging to the first, second, and third absorptions, together with the first eight grades belonging to the fourth absorption, the cutting-off thereby attained is named cutting-off, freedom, cessation, and truth, but not yet full understanding, not yet the fruit of a śramaṇa, not yet nirvāṇa-with-residue, not yet nirvāṇa-without-residue. At the moment the uninterrupted path cutting off the fourth absorption's own ninth grade of affliction ceases and the liberation path arises, the cutting-off thereby attained is named cutting-off, freedom, cessation, truth, and full understanding — namely, the full understanding of the exhaustion of the fetter of craving for form — but not yet the fruit of a śramaṇa, not yet nirvāṇa-with-residue, not yet nirvāṇa-without-residue.

One asks: how is this full understanding of the exhaustion of craving for form established — is it the exhaustion of every fetter whatsoever abandoned by cultivation within the form realm, the exhaustion of every fetter abandoned by cultivation within the fourth absorption alone, or merely the exhaustion of the fourth absorption's own lowest grade of fetter abandoned by cultivation? There are those who say: it is merely the exhaustion of the fourth absorption's own lowest grade of fetter abandoned by cultivation. There are further masters who say: it is the exhaustion of every fetter abandoned by cultivation within the fourth absorption alone. The verdict: it should be said that the exhaustion of every fetter whatsoever abandoned by cultivation within the form realm constitutes the full understanding of the exhaustion of craving for form — though the name "full understanding" is actually attained at the very moment the lowest grade of fetter is cut off. At the point of becoming free of each of the nine grades of affliction belonging to the sphere of infinite space through the sphere of nothingness, together with the first eight grades belonging to the realm of neither-perception-nor-non-perception, the cutting-off thereby attained is named cutting-off, freedom, cessation, and truth, but not yet full understanding, not yet the fruit of a śramaṇa, not yet nirvāṇa-with-residue, not yet nirvāṇa-without-residue. At the moment the vajra-like absorption cutting off that ninth grade of affliction ceases and the very first cognition of exhaustion arises, the cutting-off thereby attained is named cutting-off, freedom, cessation, truth, and full understanding — namely, the full understanding of the exhaustion of every fetter whatsoever — and is named the fruit of a śramaṇa, namely, the fruit of arhatship, and is named nirvāṇa-with-residue,

but not yet nirvāṇa-without-residue. At this moment, this cutting-off, together with the cutting-off of the three realms' own fetters abandoned by seeing, together with the cutting-off of the lower eight grounds' own fetters abandoned by cultivation, and together with the cutting-off of the realm of neither-perception-nor-non-perception's own first eight grades of fetter abandoned by cultivation, are all together realized as a single, unified possession of freedom from binding, and this cutting-off, at this moment, is named cutting-off, freedom, cessation, truth, and full understanding — namely, the full understanding of the exhaustion of every fetter whatsoever — and is named the fruit of a śramaṇa, namely, the fruit of arhatship, and is named nirvāṇa-with-residue, but not yet nirvāṇa-without-residue. Once the arhat's own aggregates, elements, and sense-fields have entirely ceased,

never to resume thereafter, and he has entered nirvāṇa-without-residue, then, at that moment, this cutting-off is named cutting-off, freedom, cessation, truth, and full understanding, while what was previously attained is now named the fruit of a śramaṇa, namely, the fruit of arhatship — no longer named nirvāṇa-with-residue, but named nirvāṇa-without-residue. One asks: every instance of analytical cessation is alike named cutting-off, and cutting-off, being the fruit of cognition, ought alike to be named full understanding — why, then, is this name confined to nine particular stages, with every other stage failing to receive the name full understanding? The answer: it is only at these nine stages that either four conditions or five conditions are satisfied in full, thereby obtaining the name full understanding; at every other stage, this is not the case, and it is for this reason that only nine are established. That is, the first six of these stages are the fruit of the path of seeing alone, and, satisfying four conditions in full, obtain the name full understanding: first, extinguishing both causes at once; second, becoming free of both bindings at once; third, attaining the uncontaminated possession of freedom from binding; fourth, lacking the universally-pervading afflictions belonging to the summit of existence. The latter three stages are the fruit of the path of cultivation, and, satisfying five conditions in full, obtain the name full understanding — namely, the same first four conditions, together with the fifth: definitively transcending a realm entirely.

That is, at the moment the receptivity regarding suffering ceases and the cognition regarding suffering arises, both causes are not yet extinguished, since, though the cause abandoned by seeing suffering is extinguished, the cause abandoned by seeing its arising is not yet extinguished; both bindings are not yet freed from, since, though the binding abandoned by seeing suffering is freed from, the binding abandoned by seeing its arising is not yet freed from; only the uncontaminated possession of freedom from binding is attained, while the universally-pervading afflictions belonging to the summit of existence are not yet lacking — and, since only one of the four conditions is satisfied, the remaining three being absent, the cutting-off thereby attained is not yet named full understanding. At the moment the subsequent receptivity regarding suffering ceases and the subsequent cognition regarding suffering arises, both causes are still not yet extinguished, since, though the cause abandoned by seeing suffering is extinguished, the cause abandoned by seeing its arising is not yet extinguished; both bindings are still not yet freed from, since, though the binding abandoned by seeing suffering is freed from, the binding abandoned by seeing its arising is not yet freed from; yet the uncontaminated possession of freedom from binding is now attained, together with the lack of the universally-pervading afflictions belonging to the summit of existence — and, since two of the four conditions are now satisfied, the remaining two being absent, the cutting-off thereby attained is still not yet named full understanding. At the moment the receptivity regarding its arising ceases and the cognition regarding its arising arises, both causes are now extinguished at once, since the cause abandoned by seeing suffering, previously extinguished, is now joined by the extinguishing of the cause abandoned by seeing its arising; both bindings are likewise now freed from at once, since the binding abandoned by seeing suffering, previously freed from, is now joined by the freeing from the binding abandoned by seeing its arising.

and, having already attained the uncontaminated possession of freedom from binding, together with the lack of the universally-pervading afflictions belonging to the summit of existence, all four conditions are now satisfied in full — and so this newly attained cutting-off, together with the cutting-off previously attained, is named the first full understanding. At the moment the subsequent receptivity regarding its arising ceases and the subsequent cognition regarding its arising arises, both causes are again extinguished at once, the cause abandoned by seeing suffering, previously extinguished, now joined by the extinguishing of the cause abandoned by seeing its arising; both bindings are likewise freed from at once, the binding abandoned by seeing suffering, previously freed from, now joined by the freeing from the binding abandoned by seeing its arising; and, having already attained the uncontaminated possession of freedom from binding, together with the lack of the universally-pervading afflictions belonging to the summit of existence, all four conditions are again satisfied in full — and so this newly attained cutting-off, together with the cutting-off previously attained, is named the second full understanding. At the moment the receptivity regarding cessation ceases and the cognition regarding cessation arises, both causes are again extinguished at once, the causes abandoned by seeing suffering and its arising, previously extinguished, now joined by the extinguishing of the cause abandoned by seeing cessation; both bindings are likewise freed from at once, the bindings abandoned by seeing suffering and its arising, previously freed from, now joined by the freeing from the binding abandoned by seeing cessation; and, having already attained the uncontaminated possession of freedom from binding, together with the lack of the universally-pervading afflictions belonging to the summit of existence, all four conditions are satisfied in full — and so the cutting-off thereby attained is named the third full understanding. At the moment the subsequent receptivity regarding cessation ceases and the subsequent cognition regarding cessation arises, both causes are again extinguished at once, the causes abandoned by seeing suffering and its arising, previously extinguished, now joined by the extinguishing of the cause abandoned by seeing cessation; both bindings are likewise freed from at once, the bindings abandoned by seeing suffering and its arising, previously freed from, now joined by the freeing from the binding abandoned by seeing cessation; and, having already attained the uncontaminated possession of freedom from binding, together with the lack of the universally-pervading afflictions belonging to the summit of existence, all four conditions are satisfied in full — and so the cutting-off thereby attained is named the fourth full understanding. At the moment the receptivity regarding the path ceases and the cognition regarding the path arises, both causes are again extinguished at once, the causes abandoned by seeing suffering and its arising, previously extinguished, now joined by the extinguishing of the cause abandoned by seeing the path; both bindings are likewise freed from at once, the bindings abandoned by seeing suffering and its arising, previously freed from, now joined by the freeing from the binding abandoned by seeing the path; and, having already attained the uncontaminated possession of freedom from binding, together with the lack of the universally-pervading afflictions belonging to the summit of existence, all four conditions are satisfied in full — and so the cutting-off thereby attained is named the fifth full understanding. At the moment the subsequent receptivity regarding the path ceases and the subsequent cognition regarding the path arises, both causes are again extinguished at once, the causes abandoned by seeing suffering and its arising, previously extinguished, now joined by the extinguishing of the cause abandoned by seeing the path; both bindings are likewise freed from at once, the bindings abandoned by seeing suffering and its arising, previously freed from, now joined by the freeing from the binding abandoned by seeing the path; and, having already attained the uncontaminated possession of freedom from binding, together with the lack of the universally-pervading afflictions belonging to the summit of existence, all four conditions are satisfied in full — and so the cutting-off thereby attained is named the sixth full understanding. These six kinds alone are the fruit of the path of seeing, established through the satisfaction of four conditions in full. As one becomes free of the desire realm's own first through eighth grades of affliction abandoned by cultivation, both causes are not yet extinguished at once, since, though the first through eighth grades' own causes are extinguished, the ninth through first grades' own causes are not yet extinguished; both bindings are likewise not yet freed from at once, since, though the first through eighth grades' own bindings are freed from, the ninth through first grades' own bindings are not yet freed from; and, though the uncontaminated possession of freedom from binding is attained, together with the lack of the universally-pervading afflictions belonging to the summit of existence, one has not yet definitively transcended the realm entirely — and, since only two of the five conditions are satisfied, the remaining three being absent, the cutting-off thereby attained is not yet named full understanding. At the moment the uninterrupted path cutting off that ninth grade of affliction ceases and the liberation path arises, both causes are extinguished at once, the first through eighth grades' own causes, previously extinguished, now joined by the extinguishing of the ninth grade's own cause; both bindings are likewise freed from at once, the first through eighth grades' own bindings, previously freed from, now joined by the freeing from the ninth grade's own binding; and, having already attained the uncontaminated possession of freedom from binding, together with the lack of the universally-pervading afflictions belonging to the summit of existence, and together with definitively transcending the desire realm entirely, all five conditions are now satisfied in full — and so this newly attained cutting-off, together with the cutting-off previously attained, is named the seventh full understanding, namely, the full understanding of the exhaustion of the five lower-fetters. As one becomes free of each of the four absorptions' own first through eighth grades of affliction abandoned by cultivation, both causes are not yet extinguished at once, since, though the first through eighth grades' own causes are extinguished, the ninth through first grades' own causes are not yet extinguished; both bindings are likewise not yet freed from at once, since, though the first through eighth grades' own bindings are freed from, the ninth through first grades' own bindings are not yet freed from;

and, though the uncontaminated possession of freedom from binding is attained, together with the lack of the universally-pervading afflictions belonging to the summit of existence, one has not yet definitively transcended the realm entirely — and, since only two of the five conditions are satisfied, the remaining three being absent, the cutting-off thereby attained is not yet named full understanding. At the moment the uninterrupted path cutting off the first three absorptions' own respective ninth grade of affliction ceases and the liberation path arises, both causes are extinguished at once, the first through eighth grades' own causes, previously extinguished, now joined by the extinguishing of the ninth grade's own cause; both bindings are likewise freed from at once,

the first through eighth grades' own bindings, previously freed from, now joined by the freeing from the ninth grade's own binding; and, though the uncontaminated possession of freedom from binding is attained, together with the lack of the universally-pervading afflictions belonging to the summit of existence, one has not yet definitively transcended the realm entirely — and, since four of the five conditions are now satisfied, only the fifth remaining absent, the cutting-off thereby attained is not yet named full understanding. At the moment the uninterrupted path cutting off the fourth absorption's own ninth grade of affliction ceases and the liberation path arises, both causes are extinguished at once, the first through eighth grades' own causes, previously extinguished, now joined by the extinguishing of the ninth grade's own cause; both bindings are likewise freed from at once, the first through eighth grades' own bindings, previously freed from, now joined by the freeing from the ninth grade's own binding; and, having already attained the uncontaminated possession of freedom from binding, together with the lack of the universally-pervading afflictions belonging to the summit of existence, and together with definitively transcending the form realm entirely, all five conditions are now satisfied in full — and so this newly attained cutting-off, together with the cutting-off previously attained, is named the eighth full understanding, namely, the full understanding of the exhaustion of craving for form. As one becomes free of each of the four formless attainments' own first through eighth grades of affliction abandoned by cultivation, both causes are not yet extinguished at once, since, though the first through eighth grades' own causes are extinguished, the ninth through first grades' own causes are not yet extinguished; both bindings are likewise not yet freed from at once, since, though the first through eighth grades' own bindings are freed from, the ninth through first grades' own bindings are not yet freed from; and, though the uncontaminated possession of freedom from binding is attained, together with the lack of the universally-pervading afflictions belonging to the summit of existence, one has not yet definitively transcended the realm entirely — and, since only two of the five conditions are satisfied, the remaining three being absent, the cutting-off thereby attained is not yet named full understanding. At the moment the uninterrupted path cutting off the first three formless attainments' own respective ninth grade of affliction ceases and the liberation path arises, both causes are extinguished at once, the first through eighth grades' own causes, previously extinguished, now joined by the extinguishing of the ninth grade's own cause; both bindings are likewise freed from at once, the first through eighth grades' own bindings, previously freed from, now joined by the freeing from the ninth grade's own binding; and, though the uncontaminated possession of freedom from binding is attained, together with the lack of the universally-pervading afflictions belonging to the summit of existence, one has not yet definitively transcended the realm entirely —

and, since four of the five conditions are now satisfied, only the fifth remaining absent, the cutting-off thereby attained is not yet named full understanding. At the moment the vajra-like absorption cutting off the realm of neither-perception-nor-non-perception's own ninth grade of affliction ceases and the very first cognition of exhaustion arises, both causes are extinguished at once, the first through eighth grades' own causes, previously extinguished, now joined by the extinguishing of the ninth grade's own cause; both bindings are likewise freed from at once, the first through eighth grades' own bindings, previously freed from, now joined by the freeing from the ninth grade's own binding; and, having already attained the uncontaminated possession of freedom from binding, together with the lack of the universally-pervading afflictions belonging to the summit of existence, and together with definitively transcending the formless realm entirely, all five conditions are now satisfied in full — and so this newly attained cutting-off, together with the cutting-off previously attained, is named the ninth full understanding, namely, the full understanding of the exhaustion of every fetter whatsoever. These latter three kinds are the fruit of the path of cultivation, established through the satisfaction of five conditions in full. One asks: the four fruits of a śramaṇa are each a genuine place of rest, and, with respect to every cutting-off, each realizes a single, unified possession of freedom from binding — why, then, do only the fruits of non-returner and arhatship comprehensively gather every cutting-off together to establish a single full understanding, while the fruits of stream-entry and once-returner are not said to comprehensively gather every cutting-off together to establish a single full understanding? The answer: although all four fruits, at their own stage, do gather their own cutting-off comprehensively, it is only at the latter two fruits that two further conditions are satisfied, and it is on this basis that every cutting-off is comprehensively gathered together to establish a single full understanding. What are these two conditions? First, attaining the fruit; second, transcending a realm. At the moment of attaining the fruits of stream-entry and once-returner, though the fruit is indeed attained, no realm is thereby transcended; at the moment of becoming free of the fourth absorption's own ninth grade of affliction, though a realm is indeed transcended, no fruit is thereby attained. At the moment of attaining the fruit of non-returner, neither condition is absent: first, the fruit is attained,

namely, the fruit of non-returner is attained; second, a realm is transcended, namely, the desire realm is transcended. At the moment of attaining the fruit of arhatship, both conditions are likewise present: first, the fruit is attained, namely, the fruit of arhatship is attained; second, a realm is transcended, namely, the formless realm is transcended. The term "comprehensively gathered" carries the sense of unification: with respect to the formless realm, one becomes only partially free of its defilement in attaining the fruit of stream-entry, but entirely free of it in attaining the fruit of arhatship; with respect to the desire realm, one becomes only partially free of its defilement in attaining the fruit of once-returner, but entirely free of it in attaining the fruit of non-returner; with respect to the form realm, neither partial nor complete freedom from its defilement, on its own, ever yields a fruit at all — it is solely at these two particular junctures that neither of the two conditions is absent, namely, that attaining the fruit coincides precisely with transcending a realm, and it is for this reason that the fruits of arhatship and non-returner alone comprehensively gather every cutting-off together to establish a single full understanding. Further, it is only where two conditions are both satisfied that every cutting-off is comprehensively gathered into a full understanding: first, transcending any one of the three realms; second, exhausting either the lower- or the upper-fetters entirely, one or the other. At the moment of attaining the fruits of stream-entry and once-returner, both conditions are absent; at the moment of becoming free of the fourth absorption's own ninth grade of affliction, though the form realm is indeed transcended, the second condition is still absent. At the moment of attaining the fruit of non-returner, neither condition is absent: first, the desire realm is transcended; second, the lower-fetters are exhausted. At the moment of attaining the fruit of arhatship, both conditions are likewise present: first, the formless realm is transcended; second, the upper-fetters are exhausted — and it is for this reason that only these latter two fruits comprehensively gather every cutting-off together into a full understanding. Further, it is only where two conditions are both satisfied that every cutting-off is comprehensively gathered into a full understanding: first, transcending any one of the three realms; second, exhausting either the unwholesome or the neutral afflictions entirely, one or the other. At the moment of attaining the fruits of stream-entry and once-returner, both conditions are absent; at the moment of becoming free of the fourth absorption's own ninth grade of affliction, though the form realm is indeed transcended, the second condition is still absent. At the moment of attaining the fruit of non-returner, neither condition is absent: first, the desire realm is transcended; second, the unwholesome afflictions are exhausted. At the moment of attaining the fruit of arhatship, both conditions are likewise present: first, the formless realm is transcended; second, the neutral afflictions are exhausted — and it is for this reason that only these latter two fruits comprehensively gather every cutting-off together into a full understanding.

Further, it is only where two conditions are both satisfied that every cutting-off is comprehensively gathered into a full understanding: first, transcending any one of the three realms; second, exhausting either the ripening-producing or the non-ripening-producing afflictions entirely, one or the other. At the moment of attaining the fruits of stream-entry and once-returner, both conditions are absent; at the moment of becoming free of the fourth absorption's own ninth grade of affliction, though the form realm is indeed transcended, the second condition is still absent. At the moment of attaining the fruit of non-returner, neither condition is absent: first, the desire realm is transcended; second, the ripening-producing afflictions are exhausted. At the moment of attaining the fruit of arhatship, both conditions are likewise present: first, the formless realm is transcended; second, the non-ripening-producing afflictions are exhausted — and it is for this reason that only these latter two fruits comprehensively gather every cutting-off together into a full understanding. Further, it is only where two conditions are both satisfied that every cutting-off is comprehensively gathered into a full understanding: first, transcending any one of the three realms; second, exhausting either the afflictions that yield two results or those that yield only one result, one or the other. At the moment of attaining the fruits of stream-entry and once-returner, both conditions are absent; at the moment of becoming free of the fourth absorption's own ninth grade of affliction,

though the form realm is indeed transcended, the second condition is still absent. At the moment of attaining the fruit of non-returner, neither condition is absent: first, the desire realm is transcended; second, the afflictions yielding both an outflow-result and a ripened result are exhausted. At the moment of attaining the fruit of arhatship, both conditions are likewise present: first, the formless realm is transcended; second, the afflictions yielding only an outflow-result alone are exhausted — and it is for this reason that only these latter two fruits comprehensively gather every cutting-off together into a full understanding. Further, it is only where two conditions are both satisfied that every cutting-off is comprehensively gathered into a full understanding:

first, transcending any one of the three realms; second, exhausting either the afflictions associated with shamelessness and lack of remorse, or those dissociated from them, one or the other. At the moment of attaining the fruits of stream-entry and once-returner, both conditions are absent; at the moment of becoming free of the fourth absorption's own ninth grade of affliction, though the form realm is indeed transcended, the second condition is still absent. At the moment of attaining the fruit of non-returner, neither condition is absent: first, the desire realm is transcended; second, the afflictions associated with shamelessness and lack of remorse are exhausted. At the moment of attaining the fruit of arhatship, both conditions are likewise present: first, the formless realm is transcended; second, the afflictions dissociated from shamelessness and lack of remorse are exhausted — and it is for this reason that only these latter two fruits comprehensively gather every cutting-off together into a full understanding. Further, it is only where two conditions are both satisfied that every cutting-off is comprehensively gathered into a full understanding: first, transcending any one of the three realms; second, exhausting either the five destinies or the four modes of birth, one or the other. At the moment of attaining the fruits of stream-entry and once-returner, both conditions are absent; at the moment of becoming free of the fourth absorption's own ninth grade of affliction, though the form realm is indeed transcended, the second condition is still absent. At the moment of attaining the fruit of non-returner, neither condition is absent: first, the desire realm is transcended; second, birth by womb within the human destiny is exhausted. At the moment of attaining the fruit of arhatship, both conditions are likewise present: first, the formless realm is transcended; second, spontaneous birth within the heavenly destiny is exhausted — and it is for this reason that only these latter two fruits comprehensively gather every cutting-off together into a full understanding.