Sudden and Gradual

Of these nine kinds of full understanding, who relinquishes how many, and who attains how many? The answer: there are sentient beings who neither relinquish nor attain any — namely, ordinary persons. One asks: here, the question and answer are not framed with reference to ordinary persons, but solely with reference to noble ones — is there, then, any noble one who neither relinquishes nor attains any of the nine kinds of full understanding? The answer: there is.

That is, one abiding in his own original nature, even at a moment of superior progress, may likewise neither relinquish nor attain — namely, at the moment the receptivity regarding suffering ceases and the cognition regarding suffering arises, and at the moment the subsequent receptivity regarding suffering ceases and the subsequent cognition regarding suffering arises, in both cases there is neither relinquishing nor attaining with respect to any of the nine. At the moment the receptivity regarding its arising ceases and the cognition regarding its arising arises, there is no relinquishing, but one is attained. At the moment the subsequent receptivity regarding its arising ceases and the subsequent cognition regarding its arising arises, there is no relinquishing, but one is attained. At the moment the receptivity regarding cessation ceases and the cognition regarding cessation arises, there is no relinquishing, but one is attained. At the moment the subsequent receptivity regarding cessation ceases and the subsequent cognition regarding cessation arises, there is no relinquishing, but one is attained. At the moment the receptivity regarding the path ceases and the cognition regarding the path arises, there is no relinquishing, but one is attained. At the moment the subsequent receptivity regarding the path ceases and the subsequent cognition regarding the path arises — if one has entered the state of correct determination not yet free of the desire realm's own defilement, there is likewise no relinquishing, but one is attained; if one has entered the state of correct determination already free of the desire realm's own defilement, five are relinquished and one is attained, namely, the first five are relinquished, and the full understanding of the exhaustion of the five lower-fetters is attained. On this, there are those who say: this same pattern of relinquishing and attaining holds across the path of seeing on all six grounds. There are those who say: at the latter five of the three pairs of dharma-cognition stages, no full understanding is attained at all. When a noble one becomes free of the desire realm's own first through eighth grades of affliction, there is neither relinquishing nor attaining; at the moment the uninterrupted path cutting off the ninth grade of affliction ceases and the liberation path arises, six are relinquished and one is attained, namely, the first six are relinquished, and the full understanding of the exhaustion of the five lower-fetters is attained.

When becoming free of the first absorption's own first grade of affliction, up through the fourth absorption's own eighth grade, there is neither relinquishing nor attaining; at the moment the uninterrupted path cutting off the fourth absorption's own ninth grade of affliction ceases and the liberation path arises, there is no relinquishing, but one is attained, namely, the full understanding of the exhaustion of craving for form. When becoming free of the sphere of infinite space's own first grade of affliction, up through the realm of neither-perception-nor-non-perception's own eighth grade, there is neither relinquishing nor attaining; 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, two are relinquished and one is attained, namely, the full understanding of the exhaustion of the five lower-fetters and the full understanding of the exhaustion of craving for form are both relinquished, and the full understanding of the exhaustion of every fetter whatsoever is attained. This describes the relinquishing and attaining of full understanding at a moment of superior progress; there is likewise a sense of relinquishing and attaining at a moment of regression — that is, when an arhat gives rise to the formless realm's own wrapping-defilement and regresses, one is relinquished and two are attained, namely, the ninth is relinquished, and the eighth and seventh are attained. That same arhat, when he gives rise to the form realm's own wrapping-defilement and regresses, has one relinquished and one attained, namely, the ninth is relinquished, and the seventh is attained. That same arhat, when he gives rise to the desire realm's own wrapping-defilement and regresses, has one relinquished and six attained, namely, the ninth is relinquished, and the first six are attained. A non-returner already free of the form realm's own defilement, when he gives rise to the form realm's own wrapping-defilement and regresses, has one relinquished and none attained, namely, the full understanding of the exhaustion of craving for form is relinquished. That same non-returner, when he gives rise to the desire realm's own wrapping-defilement and regresses, has two relinquished and six attained, namely, the eighth and seventh are relinquished, and the first six are attained. A non-returner not yet free of the form realm's own defilement, when he gives rise to the desire realm's own wrapping-defilement and regresses, has one relinquished and six attained, namely, the full understanding of the exhaustion of the five lower-fetters is relinquished, and the first six are attained. A noble one not yet free of the desire realm's own defilement, when he gives rise to the desire realm's own wrapping-defilement and regresses, has neither relinquishing nor attaining with respect to any of the nine kinds of full understanding.

Of these nine kinds of full understanding, one asks: how many are the fruit of absorption? The answer: all nine are the fruit of absorption and its retinue. One asks: how many are the fruit of the formless attainments?

The answer: two are the fruit of the formless attainments and their retinue, namely, the exhaustion of craving for form and the exhaustion of every fetter whatsoever. One asks: how many are the fruit of the fundamental absorptions?

The answer: five, namely the second, fourth, sixth, and the latter two. There are those who say: the second, fourth, and the latter three make five. The Venerable Ghoṣa says: there are eight, namely, excluding the seventh. One asks: how many are the fruit of absorption's own retinue? The answer: nine, namely, the not-yet-arrived absorption alone, none other — the intermediate absorption should be explained exactly as the fundamental absorptions are. One asks: how many are the fruit of the fundamental formless attainments? The answer: one, namely, the ninth. One asks: how many are the fruit of the formless attainments' own retinue? The answer: one, namely, the eighth, this being the approach to the sphere of infinite space alone, none other. One asks: how many are the fruit of the path of seeing? The answer: six, namely, the first six. There are those who say: seven, namely, the first seven. One asks: how many are the fruit of the path of cultivation? The answer: three, namely, the latter three. One asks: how many are the fruit of the receptivities? The answer: this should be explained exactly as the fruit of the path of seeing. One asks: how many are the fruit of cognition? The answer: this should be explained exactly as the fruit of the path of cultivation. One asks: how many are the fruit of dharma-cognition? The answer: three, namely, the latter three. One asks: how many are the fruit of subsequent-cognition?

The answer: two, namely, the latter two. One asks: how many belong to the dharma-cognition class? The answer: six, namely, the first, third, fifth, and the latter three. One asks: how many belong to the subsequent-cognition class? The answer: five, namely, the second, fourth, sixth, and the latter two. There are those who say: six, namely, the second, fourth, sixth, and the latter three. One asks: how many are the fruit of the worldly path? The answer: two, namely, the seventh and the eighth. One asks: how many are the fruit of the uncontaminated path?

The answer: nine, since the power of the uncontaminated path attains all of them.

One asks: for one who has already become free of the form realm's own defilement before entering the state of correct determination, when does he attain the full understanding of the exhaustion of craving for form? The Venerable Saṃghavasu says: he attains it at the moment of the subsequent cognition regarding the path, since, at that very moment, he is named as abiding in the fruit and also as abiding in the approach toward the next. The verdict: this explanation should not be given, since the moment of abiding in the fruit is not properly named abiding in the approach — that is, at the very moment of attaining the fruit, not even a single thought-moment of the approach's own path has yet become presently manifest — how, then, could it be named the approach? There are further masters who say: he attains the full understanding of the exhaustion of craving for form only afterward, once he becomes free of the sphere of infinite space's own defilement, since it is then that he cultivates the future uncontaminated absorption-grounds that counteract that very cutting-off. This explanation, too, should not be given, since, at that moment, he cultivates only the future uncontaminated formless-attainment counteractions, not the form-realm counteraction. There are further those who say: he attains this full understanding of the exhaustion of craving for form only later still, once he subsequently attains the fruit of arhatship, at the moment the vajra-like absorption becomes presently manifest, since it is then that he comprehensively realizes, as a single, unified possession of freedom from binding, the cutting-off of every affliction abandoned by both seeing and cultivation across all three realms at once. This explanation, too, should not be given, since, at that moment, every cutting-off is comprehensively gathered into one, and is named the full understanding of the exhaustion of every fetter whatsoever — how, then, could it be said that the full understanding of the exhaustion of craving for form is attained there? It should instead be said: it is precisely at the moment he certainly gives rise, from the fruit itself, to the path of superior progress becoming presently manifest that he then attains this full understanding of the exhaustion of craving for form. Were one not to grant that he certainly gives rise, from the fruit, to the superior-fruit path becoming presently manifest, then, for those who have already become free of the third absorption's own defilement and, relying on a lower ground, enter the state of correct determination at the moment of the subsequent cognition regarding the path, attaining the third fruit — since they have not yet given rise to the superior-fruit path becoming presently manifest, were such a one to die and be reborn in the fourth absorption or in a formless realm, he ought then to fail to possess the uncontaminated pleasure-faculty. But, were this so, it would contradict the Ten-Gates Nyāsa, which states, when asked who possesses the pleasure-faculty, that the answer is: whoever is reborn in the sphere of universal purity, or below it, or, being a noble one, above it. In order to avoid this very fault, it must be granted that, once a fruit has been attained, one certainly gives rise, from that fruit, to the superior-fruit path — and it is precisely at that moment that one is properly said to attain the full understanding of the exhaustion of craving for form.

By this same reasoning, if one who has already become free of the desire realm's own third or fourth grade of affliction enters the state of correct determination, at the moment of the subsequent cognition regarding the path, one attains the fruit of stream-entry;

should such a one pass through a further rebirth, he is certainly a family-to-family. If one who has already become free of the desire realm's own seventh or eighth grade of affliction enters the state of correct determination, at the moment of the subsequent cognition regarding the path, one attains the fruit of once-returner; should such a one pass through a further rebirth, he is certainly a one-interval. Were one not to grant that, having attained the noble fruit, he certainly gives rise, from that fruit, to the superior-fruit path, then, should such a one pass through a further rebirth, how could he come to possess the uncontaminated counteracting faculty belonging to the third, fourth, seventh, or eighth grade at all?

Does the ninefold full understanding contain every kind of full understanding, or does every kind of full understanding contain the ninefold? The answer: every kind contains the nine, not the nine every kind. Here, "the nine" is exactly as stated above; "every kind" refers to these nine together with every other cutting-off — since the substance of "every kind" is broad, it is capable of containing the nine, while the substance of these nine is narrow, and is incapable of containing every kind — exactly as a large vessel is capable of covering a small one, but a small vessel is incapable of covering a large one. What, then, is not contained? That is, once the cognition regarding suffering has arisen, prior to the cognition regarding its arising, the exhaustion of the three realms' own fetters abandoned by seeing suffering is not contained among the nine — that is, the entire cutting-off of the desire realm's own dharmas abandoned by seeing suffering, attained at the moment the receptivity regarding suffering ceases and the cognition regarding suffering arises, together with the entire cutting-off of the form and formless realms' own dharmas abandoned by seeing suffering, attained at the moment the subsequent receptivity regarding suffering ceases and the subsequent cognition regarding suffering arises — such cutting-offs as these are not contained among the nine, since the conditions establishing the path of seeing's own first two kinds of full understanding are not yet satisfied. For a disciple of the World-Honored One who has fully seen, not yet free of the desire realm's own defilement, the exhaustion of the desire realm's own fetters abandoned by cultivation is not contained among the nine — that is, the cutting-offs attained by noble ones who become free of the desire realm's own first through eighth grades of affliction abandoned by cultivation are not contained among the nine, since the conditions establishing the path of cultivation's own first kind of full understanding are not yet satisfied. For one already free of the desire realm's own defilement, not yet free of the form realm's own, the exhaustion of the form realm's own fetters abandoned by cultivation is not contained among the nine — that is, the cutting-offs attained by noble ones who become free of the first absorption's own first grade of affliction abandoned by cultivation, up through the fourth absorption's own eighth grade, are not contained among the nine, since the conditions establishing the path of cultivation's own second kind of full understanding are not yet satisfied. For one already free of the form realm's own defilement, not yet free of the formless realm's own, the exhaustion of the formless realm's own fetters abandoned by cultivation is not contained among the nine — that is, the cutting-offs attained by noble ones who become free of the sphere of infinite space's own first grade of affliction abandoned by cultivation, up through the realm of neither-perception-nor-non-perception's own eighth grade, are not contained among the nine, since the conditions establishing the path of cultivation's own third kind of full understanding are not yet satisfied.

One asks: the cutting-offs attained by ordinary persons who become free of the desire realm's own first grade of affliction abandoned by seeing and by cultivation, up through the sphere of nothingness's own ninth grade, are likewise not contained among the nine — for what reason, then, is this not stated here? The answer: where something ought to be stated yet is not, one should understand that there remains a further sense to the matter. Further, this treatise is composed with reference to noble ones alone, not to ordinary persons, since the nine kinds of full understanding are established solely within the person of a noble one.

One asks: for those who, having already become free of the desire realm's defilement, up through the sphere of nothingness's own, then enter the state of correct determination, the cutting-offs they previously attained, now that they have reached the noble stage, are, as is appropriate, still not yet given the name full understanding belonging to the fruit of the path of seeing or of cultivation — this cutting-off, too, is not contained among these nine —

for what reason, then, is this not stated here? The answer: where something ought to be stated yet is not, one should understand that there remains a further sense to the matter. Further, this treatise, in a summary way, displays only the initial gateway of entry, stating the coarser characteristic and leaving the finer one unstated. Further, this treatise speaks only of the fully bound ordinary person who enters the noble path — such a person, not being fully bound, has already entered the noble path by a different route, and it is for this reason that this case is not stated.

There are eight kinds of person: first, the approach to stream-entry; second, the fruit of stream-entry; third, the approach to once-returning; fourth, the fruit of once-returning; fifth, the approach to non-returning; sixth, the fruit of non-returning; seventh, the approach to arhatship; eighth, the fruit of arhatship. One asks: of these eight kinds of person, the names being eight in number, how many are there in actual substance? The Ābhidharmikas say: these names are eight, but the actual substance is only five,

that is, the approach to stream-entry and the fruit of arhatship, though two names, are likewise two in substance; the fruit of stream-entry and the approach to once-returning, though two names, are only one in substance; the fruit of once-returning and the approach to non-returning, though two names, are only one in substance; the fruit of non-returning and the approach to arhatship,

though two names, are likewise only one in substance, since the very same person, carrying a fruit while approaching the next, is a single being. The Venerable Ghoṣa says as follows: the eight kinds of person are eight both in name and in substance. He holds this position: a stream-enterer, so long as he has not yet given rise to the path toward the superior fruit, possesses the fruit of stream-entry, and is therefore named a stream-enterer; once he gives rise to the path toward the superior fruit, he thereby relinquishes the fruit of stream-entry, and is therefore named the approach to once-returning, no longer a stream-enterer. A once-returner, so long as he has not yet given rise to the path toward the superior fruit, possesses the fruit of once-returning, and is therefore named a once-returner; once he gives rise to the path toward the superior fruit, he thereby relinquishes the fruit of once-returning, and is therefore named the approach to non-returning, no longer a once-returner. A non-returner, so long as he has not yet given rise to the path toward the superior fruit, possesses the fruit of non-returning, and is therefore named a non-returner; once he gives rise to the path toward the superior fruit, he thereby relinquishes the fruit of non-returning, and is therefore named the approach to arhatship, no longer a non-returner — since a person is established with reference to his own underlying faculty, and it cannot be said that a single faculty is of two kinds at once. The Jñānaprasthāna, composed by this same master, states: one asks, does the approach to once-returning still possess the fruit of stream-entry? The answer: it does not. One asks, does the approach to non-returning still possess the fruit of once-returning? The answer: it does not. One asks, does the approach to arhatship still possess the fruit of non-returning? The answer: it does not. The verdict:

it should instead be said: for those who attain the four fruits in successive stages, these names, though eight, are only five in actual substance — and, exactly as with name and substance, so too should it be understood with provisional-designation-as-name and provisional-designation-as-substance, with distinguishing-mark-as-name and distinguishing-mark-as-substance, with distinct-nature-as-name and distinct-nature-as-substance, with establishment-as-name and establishment-as-substance, with distinction-as-name and distinction-as-substance, with discrimination-as-name and discrimination-as-substance, and with cognition-as-name and cognition-as-substance. One asks: if the eight names are only five in actual substance, then how are these eight names established at all? The answer: they are established with reference to the actual manifestation of the path — that is, a stream-enterer, so long as he has not yet given rise to the path toward the superior fruit, has attained, possesses, holds within his own person, and presently manifests the fruit of stream-entry, while, with respect to the approach to once-returning, he has not attained it, does not hold it within his own person, does not possess it, and does not presently manifest it — he is thus named the fruit of stream-entry, not the approach to once-returning. Once he gives rise to the path toward the superior fruit, becoming presently manifest,

he has attained, possesses, holds within his own person, and presently manifests the approach to once-returning, while, with respect to the fruit of stream-entry, though he has attained it, he no longer holds it within his own person, no longer possesses it, and it is no longer presently manifest — he is thus named the approach to once-returning, not the fruit of stream-entry. A once-returner, so long as he has not yet given rise to the path toward the superior fruit, has attained, possesses, holds within his own person, and presently manifests the fruit of once-returning, while, with respect to the approach to non-returning, he has not attained it, does not hold it within his own person, does not possess it, and does not presently manifest it — he is thus named the fruit of once-returning, not the approach to non-returning. Once he gives rise to the path toward the superior fruit, becoming presently manifest, he has attained, possesses, holds within his own person, and presently manifests the approach to non-returning, while, with respect to the fruit of once-returning, though he has attained it, he no longer holds it within his own person, no longer possesses it, and it is no longer presently manifest — he is thus named the approach to non-returning, not the fruit of once-returning. A non-returner, so long as he has not yet given rise to the path toward the superior fruit, has attained, possesses, holds within his own person, and presently manifests the fruit of non-returning, while, with respect to the approach to arhatship, he has not attained it, does not hold it within his own person, does not possess it, and does not presently manifest it — he is thus named the fruit of non-returning, not the approach to arhatship. Once he gives rise to the path toward the superior fruit, becoming presently manifest, he has attained, possesses, holds within his own person, and presently manifests the approach to arhatship, while, with respect to the fruit of non-returning, though he has attained it, he no longer holds it within his own person, no longer possesses it, and it is no longer presently manifest — he is thus named the approach to arhatship, not the fruit of non-returning. Hence, though the substance is five, the names are eight. If one further includes those who transcend directly to attain the four fruits, then the names remain eight, but the substance becomes seven — that is, within the path of seeing, there is the approach to once-returning without the fruit of stream-entry, and the approach to non-returning without the fruit of once-returning, while there is certainly never the approach to arhatship without the fruit of non-returning — and so the substance becomes seven. Of these eight kinds of person, how many of the nine kinds of full understanding does each possess, and how many does each fail to possess? — and so on, at length. Here, the eight kinds of person serve as the topic and the nine kinds of full understanding serve as the gateway. Having already stated the eight kinds of person, it is now stated which of these eight fail to possess, and which possess, each of the nine kinds of full understanding — and, among those who possess, some possess few and some possess many. That is, the approach to stream-entry may possess none, or may possess one, two, three, four, or five. Possessing none applies to the stage from the receptivity regarding suffering up through the receptivity regarding its arising —

at these five thought-moments, none of the nine kinds of full understanding belonging to the path of seeing or of cultivation are yet possessed, since neither the four conditions nor the five are yet satisfied in full. Possessing one applies to the stage from the dharma-cognition regarding its arising through the subsequent receptivity regarding its arising — at these two thought-moments, one already possesses the one full understanding of the desire realm's own dharmas abandoned by seeing suffering and its arising. Possessing two applies to the stage from the subsequent cognition regarding its arising through the receptivity regarding cessation — at these two thought-moments, one already possesses the two full understandings of the three realms' own dharmas abandoned by seeing suffering and its arising. Possessing three applies to the stage from the cognition regarding cessation through the receptivity regarding the subsequent cessation — at these two thought-moments, one already possesses the three full understandings of the three realms' own dharmas abandoned by seeing suffering and its arising, together with the desire realm's own dharmas abandoned by seeing cessation. Possessing four applies to the stage from the subsequent cognition regarding cessation through the receptivity regarding the path — at these two thought-moments, one already possesses the four full understandings of the three realms' own dharmas abandoned by seeing suffering, its arising, and cessation. Possessing five applies to the stage from the cognition regarding the path through the receptivity regarding the subsequent path — at these two thought-moments, one already possesses the five full understandings of the three realms' own dharmas abandoned by seeing suffering, its arising, and cessation, together with the desire realm's own dharmas abandoned by seeing the path. The fruit of stream-entry possesses six,

namely, from the subsequent cognition regarding the path onward, so long as he has not yet given rise to the path toward the superior fruit, he possesses the six full understandings of the three realms' own dharmas abandoned by seeing. The approach to once-returning, for one who, being twice free of the desire realm's own defilement, enters the state of correct determination, follows exactly the pattern of the approach to stream-entry — that is, he may possess none, corresponding to the path of seeing's own first five thought-moments, or he may possess one, two, three, four, or five, corresponding to the path of seeing's own latter ten thought-moments, in strict sequence, two thought-moments at a time. For one proceeding from the fruit of stream-entry toward the fruit of once-returning, as well as for the fruit of once-returning itself, both possess six — that is, from the moment of giving rise to the path toward the superior fruit beyond stream-entry, up through the sixth uninterrupted path becoming free of the desire realm's own defilement, one is named as proceeding toward the fruit of once-returning; from the subsequent cognition regarding the path, or from the sixth liberation path becoming free of the desire realm's own defilement, up through not yet having given rise to the path toward the superior fruit, one is named the fruit of once-returning — both alike possessing six, namely, the six full understandings of the three realms' own dharmas abandoned by seeing. The approach to non-returning, for one who has already become free of the desire realm's own defilement before entering the state of correct determination, follows exactly the pattern of the approach to stream-entry — that is, he may possess none, corresponding to the path of seeing's own first five thought-moments, or he may possess one, two, three, four, or five, corresponding to the path of seeing's own latter ten thought-moments, in strict sequence, two thought-moments at a time. On this, there are those who say: for one who has already become free of the desire realm's own defilement, relying on any of the six grounds, and then enters the state of correct determination, the pattern is entirely as stated for the approach to stream-entry.

There are those who say: for one who has already become free of the desire realm's own defilement, relying specifically on the not-yet-arrived absorption, and then enters the state of correct determination, the pattern is exactly as stated for the approach to stream-entry; for one relying on any of the five higher grounds and entering the state of correct determination, the pattern is not the same as the approach to stream-entry — that is, from the receptivity regarding suffering through the receptivity regarding the subsequent arising, no full understanding is yet possessed; from the subsequent cognition regarding its arising through the receptivity regarding the subsequent cessation, one possesses one, namely, the full understanding of the form and formless realms' own dharmas abandoned by seeing suffering and its arising; from the subsequent cognition regarding cessation through the receptivity regarding the subsequent path, one possesses two, namely, the full understanding of the form and formless realms' own dharmas abandoned by seeing suffering, its arising, and cessation — since the path belonging to these five higher grounds is not itself the counteraction to the desire realm's own cutting-off, and so, at the moments of the three dharma-cognitions regarding its arising, cessation, and the path, the three full understandings of the desire realm's own dharmas abandoned by seeing are not attained there. For one proceeding from the fruit of once-returning toward the fruit of non-returning, he possesses six — that is, from the moment of giving rise to the path toward the superior fruit beyond once-returning, up through the ninth uninterrupted path becoming free of the desire realm's own defilement, one is named as proceeding toward the fruit of non-returning, and he possesses six,

namely, the six full understandings of the three realms' own dharmas abandoned by seeing. The fruit of non-returning possesses one, namely, the exhaustion of the five lower-fetters — from the subsequent cognition regarding the path, or from the ninth liberation path becoming free of the desire realm's own defilement, up through not yet having given rise to the path toward the superior fruit, one is named the fruit of non-returning, possessing one, the full understanding of the exhaustion of the five lower-fetters, whose own nature consists of the comprehensive cutting-off of the three realms' own dharmas abandoned by seeing, together with the desire realm's own dharmas abandoned by cultivation.

The approach to arhatship possesses either one or two — one, for one not yet free of the form realm's own defilement; two, for one already free of it — that is, from the moment of giving rise to the path toward the superior fruit beyond non-returning, up through the vajra-like absorption itself, one is named the approach to arhatship; should such a one not yet be entirely free of the form realm's own defilement, he possesses one, the full understanding of the exhaustion of the five lower-fetters; should he already be free of the form realm's own defilement, he possesses two,

namely, the one just mentioned together with the full understanding of the exhaustion of craving for form. The fruit of arhatship possesses one, namely, the full understanding of the exhaustion of every fetter whatsoever, whose own nature consists of the comprehensive gathering together of every cutting-off across all three realms. Both the pratyekabuddha and the fully enlightened Buddha, exactly as the arhat, possess only the ninth full understanding alone.

One asks: at the stage of further training, how many does the pratyekabuddha possess? The answer: the group-practicing kind follows exactly the pattern stated for the śrāvaka; the rhinoceros-horn-like solitary kind follows exactly the pattern stated for the bodhisattva.

One asks: at the noble stage, how many does the bodhisattva possess? The answer: with respect to the path of seeing, there are those who say: exactly as with the approach to stream-entry's own first five thought-moments, he possesses none at all, while, corresponding to the latter ten thought-moments, in strict sequence, two thought-moments at a time, he possesses one, two, three, four, and five in turn. There are further those who say: at the first seven thought-moments, he possesses none at all; from the subsequent cognition regarding its arising through the receptivity regarding the subsequent cessation, he possesses one, namely, the full understanding of the form and formless realms' own dharmas abandoned by seeing suffering and its arising; from the subsequent cognition regarding cessation through the receptivity regarding the subsequent path, he possesses two, namely, the full understanding of the form and formless realms' own dharmas abandoned by seeing suffering, its arising, and cessation — since the fourth absorption is not itself the counteraction to the desire realm's own cutting-off, and so, at the moments of the three dharma-cognitions regarding its arising, cessation, and the path, the three full understandings of the desire realm's own dharmas abandoned by seeing are not attained there. From the very first subsequent cognition regarding the path, up through the vajra-like absorption itself, he possesses one throughout, namely, the full understanding of the exhaustion of the five lower-fetters. One asks: when does the bodhisattva attain the full understanding of the exhaustion of craving for form?

The Venerable Saṃghavasu says: he attains this full understanding at the very stage of the first subsequent cognition regarding the path. The verdict: this explanation should not be given, since there is no single thought-moment that is simultaneously the fruit and the approach toward it. There are those who say: he attains this full understanding at the moment of the very first uninterrupted path becoming free of the realm of neither-perception-nor-non-perception's own defilement. This explanation, too, should not be given, since, at that moment, he cultivates only the formless-attainment counteraction, not the form-realm counteraction.

There are further those who say: he attains this full understanding at the moment the vajra-like absorption becomes presently manifest. This explanation, too, should not be given, since, at that moment, he comprehensively attains, as a single, unified possession of freedom from binding, the cutting-off of every dharma whatsoever abandoned by seeing and by cultivation across all three realms, and this is properly named the attainment of the full understanding of the exhaustion of every fetter — how, then, could it be said that he attains the exhaustion of craving for form at that particular time? It should instead be said: at the noble stage, the bodhisattva certainly never attains the full understanding of the form and formless realms' own dharmas abandoned by seeing the path, nor the full understanding of the exhaustion of craving for form, nor the comprehensively gathered full understanding, since there is no occasion at all for him to cultivate the counteraction to that particular cutting-off.

The Second Nyāsa within the Fetters Aggregate: the Sentient-Being Nyāsa, Part One. Each of the three realms possesses two sections of fetters, namely, those abandoned by seeing and those abandoned by cultivation. Having already grasped this chapter-heading and its own explanation, the treatise should next expound it at length. One asks: for what reason is this treatise composed? The answer: it seeks to display how each of the three realms' own two sections of fetters cause sentient beings to undergo every kind of suffering — that is, these fetters, throughout birth-and-death, act as a great binding, a great source of futility, a great trap for sentient beings; and, on account of their presence, sentient beings undergo every affliction within the three realms, revolving through birth-and-death, repeatedly entering their mother's womb amid the raw and ripened viscera, dwelling in a dark, obscure place, beset by every kind of impurity — and, once born, remaining unaware of these fetters' own faults, they become defiled and habituated once again, undergoing suffering without end. In order that sentient beings might come to know, see, and be aware of these very fetters, and, having become aware, diligently cultivate the counteraction and cut off these fetters, attaining eternal nirvāṇa, never again revolving through birth-and-death to undergo its suffering — exactly as one who fails to recognize an enemy's own binding, futility, and trap cannot avoid it, while one who does recognize it is thereby able to avoid it — one ought therefore to reflect upon, deliberate over, examine, and denounce the fetters in every kind of wholesome utterance, never forgetting to do so even across successive rebirths. Just as a certain loving son, at the very moment of his own birth, spoke these words: "Each of the three realms possesses its own two sections of fetters, abandoned by seeing and by cultivation, and it is on account of these that sentient beings are bound, repeatedly entering the womb and undergoing every affliction, revolving through birth-and-death with little hope of ever escaping." One asks: for what reason did this venerable one speak such words at the very moment of his own birth? The answer: because, while still within his mother's womb, beset by every suffering, this venerable one thought to himself: for what reason do sentient beings repeatedly enter the womb and undergo suffering such as this? Having formed this thought, by the power of his own prior vow of delight in learning widely, he was immediately able to comprehend that this was entirely on account of the three realms' own two sections of fetters not yet having been finally cut off — and it was on this account that, at the very moment of his own birth, he was already able to denounce the various faults of these two sections of fetters. It is for this reason that this treatise is composed.

One asks: here, what sense does the word "section" seek to display? The answer: it seeks to display the sense of an assembly — exactly as the monastic "section" is named the monastic assembly, and the brahmin "section" is named the brahmin assembly, and so on for the rest; "section," "assembly," and "gathering" differ in name but share the same meaning. One asks: here, what sense does the word "sudden" seek to display? The answer: it displays the sense of occurring at a single moment. How is this known? Because the scripture states so, as the scripture states: King Prasenajit, lord of Kosala, came to where the Buddha was, and, upon arriving, bowed his head at the World-Honored One's own two feet, then withdrew and sat to one side, greeting the World-Honored One with respectful and affectionate words. The Buddha, too, comforted and consoled him as was fitting. Having exchanged these greetings, the king further addressed the Buddha, saying: "I once heard the Buddha himself say these words —

'In the past, the future, and the present alike, there is no śramaṇa or brahmin who possesses genuine wisdom and vision with respect to every dharma whatsoever — should anyone claim there is, this is certainly impossible.' Does the Venerable Gautama recall having said these words?" The Buddha replied, "I do not recall it." The king further addressed the Buddha, saying: "There may perhaps be some person in the world who misapprehends the wording and meaning, receiving and relating it differently from what was actually said — surely the Venerable Gautama would never speak in such a way. I beg you to recall it carefully and explain it to me." The Buddha said: "Great King, I do recall having formerly spoken these words: 'In the past, the future, and the present alike, there is no śramaṇa or brahmin who suddenly attains wisdom and vision with respect to every dharma at once — should anyone claim there is, this is certainly impossible.' One must certainly pass through three incalculable eons, cultivating hundreds of thousands of difficult ascetic practices, gradually accumulating and perfecting the six perfections, before one becomes capable of possessing genuine wisdom and vision with respect to every dharma whatsoever." Hence it is known that the word "sudden" here seeks to display the sense of occurring at a single moment.

With respect to the desire realm's own two sections of fetters, abandoned by seeing and by cultivation, is there any sudden binding to be had? The answer: there is — that is, for an ordinary person already free of the desire realm's own defilement, at the moment of regressing from that freedom, or at the moment of dying out of the form or formless realm and being reborn in the desire realm. That is, for such an ordinary person already free of the desire realm's own defilement: should he give rise to the desire realm's own lowest grade of wrapping-defilement and regress, he suddenly comes to possess the desire realm's own lowest grade of fetter abandoned by seeing and by cultivation; should he give rise to the desire realm's own second-lowest grade of wrapping-defilement and regress, he suddenly comes to possess the desire realm's own first and second grades of fetter abandoned by seeing and by cultivation; and so on, up through, should he give rise to the desire realm's own highest grade of wrapping-defilement and regress, he suddenly comes to possess all nine grades of the desire realm's own fetters abandoned by seeing and by cultivation — since they were suddenly cut off before, they are now, likewise, suddenly regained. Further, at the moment of dying out of either of the two higher realms and being reborn in the desire realm, whichever of the nine grades of wrapping-defilement gives rise to that continued rebirth, one suddenly comes to possess all nine grades of the desire realm's own fetters abandoned by seeing and by cultivation together — and it is for this reason that there is sudden binding with respect to this fetter. Is there any sudden freeing from binding to be had? The answer: there is — that is, at the moment an ordinary person becomes free of the desire realm's own defilement. This describes the ordinary person's own stage of becoming free of the desire realm's defilement,

in which the desire realm's own afflictive fetters abandoned by seeing and by cultivation are together bundled into nine grades, cut off grade by grade all at once, exactly as grass is cut down in successive swaths — that is, the lowest-grade uninterrupted path suddenly cuts off the desire realm's own highest grade of fetter abandoned by seeing and by cultivation, and so on, up through the highest-grade uninterrupted path

suddenly cutting off the desire realm's own lowest grade of fetter abandoned by seeing and by cultivation — and it is for this reason that there is sudden freeing from this binding. Is there any gradual binding to be had? The answer: there is not,

since it is certainly never the case that one first comes to possess the desire realm's own fetter abandoned by seeing and only afterward comes to possess the desire realm's own fetter abandoned by cultivation, nor is it ever the case that one first comes to possess the desire realm's own fetter abandoned by cultivation and only afterward comes to possess the desire realm's own fetter abandoned by seeing — and it is for this reason that there is no gradual binding with respect to this fetter. Is there any gradual freeing from binding to be had? The answer: there is — that is, a disciple of the World-Honored One first becomes free of the fetter abandoned by seeing, and only afterward becomes free of the fetter abandoned by cultivation — that is, noble ones first cut off the desire realm's own fetter abandoned by seeing through the path of seeing, and only afterward cut off the desire realm's own fetter abandoned by cultivation through the path of cultivation — and it is for this reason that there is gradual freeing from this binding.

With respect to the form realm's own two sections of fetters, abandoned by seeing and by cultivation, is there any sudden binding to be had? The answer: there is — that is, for an ordinary person already free of the form realm's own defilement, at the moment of regressing from that freedom, or at the moment of dying out of the formless realm and being reborn in either the desire or the form realm. That is, for such an ordinary person already free of the form realm's own defilement: should he give rise to the form realm's own lowest grade of wrapping-defilement and regress, he suddenly comes to possess the form realm's own lowest grade of fetter abandoned by seeing and by cultivation; should he give rise to the form realm's own second-lowest grade and regress, he suddenly comes to possess the form realm's own first and second grades of fetter abandoned by seeing and by cultivation; and so on, up through, should he give rise to the form realm's own highest grade and regress, he suddenly comes to possess all nine grades of the form realm's own fetters abandoned by seeing and by cultivation. This describes his own ground specifically; should he give rise to any single one of the nine grades of wrapping-defilement belonging to a lower ground within that same realm and regress, he likewise suddenly comes to possess all nine grades of the higher ground's own fetters abandoned by seeing and by cultivation. Should he give rise to any single one of the nine grades of the desire realm's own fetter and regress, he likewise suddenly comes to possess all nine grades of the form realm's own fetters abandoned by seeing and by cultivation. There are those who say: this passage ought properly to state that an ordinary person already free of the form realm's own defilement, giving rise to the desire realm's own wrapping-defilement or that of the first absorption and regressing, suddenly comes to possess the form realm's own two sections of fetters. The verdict: this explanation should not be given, for what reason? Because this passage speaks generally of sudden binding with respect to a realm, not with respect to a particular ground — should he give rise to the fourth absorption's own wrapping-defilement and regress, or, likewise, should he give rise to the desire realm's own wrapping-defilement and regress, in either case he suddenly comes to possess the form realm's own fetters abandoned by seeing and by cultivation, the sense being no different, since they were suddenly cut off before and are now, likewise, suddenly regained. Further, at the moment of dying out of the formless realm and being reborn in either the desire or the form realm, whichever of the nine grades of wrapping-defilement gives rise to that continued rebirth, one suddenly comes to possess all nine grades of the form realm's own fetters abandoned by seeing and by cultivation together. There are those who say: this passage ought properly to state that, at the moment of dying out of the formless realm and being reborn in the desire realm or the first absorption, one suddenly comes to possess the form realm's own two sections of fetters. The verdict: this explanation should not be given, for what reason? Because this passage speaks generally of sudden binding with respect to a realm, not with respect to a particular ground — should he be reborn in the fourth absorption, or, likewise, should he be reborn in the desire realm, in either case he suddenly comes to possess the form realm's own fetters abandoned by seeing and by cultivation, the sense being no different — and it is for this reason that there is sudden binding with respect to this fetter. Is there any sudden freeing from binding to be had? The answer: there is — that is, at the moment an ordinary person becomes free of the form realm's own defilement. This describes the ordinary person's own stage of becoming free of the form realm's defilement, in which the afflictive fetters abandoned by seeing and by cultivation belonging to each and every absorption within the form realm are together bundled into nine grades, cut off grade by grade all at once, exactly as grass is cut down in successive swaths — that is, the lowest-grade uninterrupted path suddenly cuts off each absorption's own highest grade of fetter abandoned by seeing and by cultivation, and so on, up through the highest-grade uninterrupted path suddenly cutting off each absorption's own lowest grade of fetter abandoned by seeing and by cultivation — and it is for this reason that there is sudden freeing from this binding. Is there any gradual binding to be had? The answer: there is not, since it is certainly never the case that one first comes to possess the form realm's own fetter abandoned by seeing and only afterward comes to possess the form realm's own fetter abandoned by cultivation, nor is it ever the case that one first comes to possess the form realm's own fetter abandoned by cultivation and only afterward comes to possess the form realm's own fetter abandoned by seeing — and it is for this reason that there is no gradual binding with respect to this fetter. Is there any gradual freeing from binding to be had? The answer: there is — that is, a disciple of the World-Honored One first becomes free of the fetter abandoned by seeing, and only afterward becomes free of the fetter abandoned by cultivation —

that is, noble ones first cut off the form realm's own fetter abandoned by seeing through the path of seeing, and only afterward cut off the form realm's own fetter abandoned by cultivation through the path of cultivation — and it is for this reason that there is gradual freeing from this binding.

With respect to the formless realm's own two sections of fetters, abandoned by seeing and by cultivation, is there any sudden binding to be had? The answer: there is not — that is, there is no such thing as an ordinary person entirely free of the formless realm's own defilement subsequently giving rise to a lower ground's own wrapping-defilement and regressing so as to suddenly come to possess the formless realm's own fetters abandoned by seeing and by cultivation; nor is there any such thing as an ordinary person dying out of any of the three realms and being reborn in any of the three realms so as to suddenly come to possess the formless realm's own fetters abandoned by seeing and by cultivation — and it is for this reason that there is no sudden binding with respect to this fetter. Is there any sudden freeing from binding to be had? The answer: there is not — that is, there is no such thing as an ordinary person entirely free of the formless realm's own defilement at all, and it is therefore certainly the case that there is no sudden freeing from the formless realm's own fetters abandoned by seeing and by cultivation. This is stated with reference to the realm as a whole, not with reference to a particular ground — although, stated with reference to a particular ground, there is indeed a sense of sudden freeing, this is not what is intended to be displayed here, and it is for this reason that there is no sudden freeing from this binding; the earlier statement of no sudden binding should be understood accordingly, by the same principle. Is there any gradual binding to be had? The answer: there is not, since it is certainly never the case that one first comes to possess the formless realm's own fetter abandoned by seeing and only afterward comes to possess the formless realm's own fetter abandoned by cultivation, nor is it ever the case that one first comes to possess the formless realm's own fetter abandoned by cultivation and only afterward comes to possess the formless realm's own fetter abandoned by seeing — and it is for this reason that there is no gradual binding with respect to this fetter. Is there any gradual freeing from binding to be had? The answer: there is — that is, a disciple of the World-Honored One first becomes free of the fetter abandoned by seeing, and only afterward becomes free of the fetter abandoned by cultivation — that is, noble ones first cut off the formless realm's own fetter abandoned by seeing through the path of seeing, and only afterward cut off the formless realm's own fetter abandoned by cultivation through the path of cultivation — and it is for this reason that there is gradual freeing from this binding.

One asks: when an ordinary person or a noble one becomes free of any given ground's own nine grades of defilement, through how many uninterrupted paths and how many liberation paths is this freeing accomplished? There are those who say: an ordinary person becomes free of the nine grades using only three uninterrupted paths and three liberation paths — that is, the lowest-grade uninterrupted and liberation paths free him from the upper three grades, the middle-grade uninterrupted and liberation paths free him from the middle three grades, and the highest-grade uninterrupted and liberation paths free him from the lower three grades; and the noble one does likewise. There are further masters who say: the ordinary person becomes free of all nine grades suddenly, using only a single uninterrupted and liberation path, while the noble one becomes free of the nine grades gradually, using nine uninterrupted and nine liberation paths. For what reason is this so? The ordinary person's own path, being dull with respect to what is to be cut off, is incapable of analytically distinguishing it into nine separate grades, and so cuts it off all at once with a single path; the noble one's own path, being sharp with respect to what is to be cut off, is capable of skillfully analyzing it into nine separate grades, and so cuts it off gradually with nine paths. The verdict: this explanation should not be given. Were this explanation given, it would seek to display the ordinary person as inferior to the noble one, yet it would instead display the noble one as inferior to the ordinary person — if the ordinary person becomes free of the nine grades of defilement using a single path, while the noble one becomes free of the very same nine grades using nine paths, is this not precisely the noble one proving inferior to the ordinary person? It is exactly as when one who has drunk a great quantity of poison, upon taking but a small dose of medicine, is thereby able to vomit up the poison entirely at once — who would not praise this as excellent? It should instead be said: there is no ordinary person or noble one who does not become free of the nine grades of defilement using nine uninterrupted paths and nine liberation paths alike. One asks: if this is so, then what distinguishes the ordinary person from the noble one? The answer: the ordinary person, using nine uninterrupted paths and nine liberation paths, bundles the fetters abandoned by both seeing and cultivation together into nine grades, cutting them off suddenly, grade by separate grade, exactly as grass is cut down in successive swaths; the noble one, using a single uninterrupted path and a single liberation path, suddenly cuts off all nine grades of the fetter abandoned by seeing at once, while using nine uninterrupted paths and nine liberation paths to gradually cut off the nine grades of the fetter abandoned by cultivation — this being what distinguishes the ordinary person from the noble one.

One asks: when an ordinary person or a noble one becomes free of any given ground's own nine grades of defilement, through how many preparatory efforts and how many entries into absorption is this freeing accomplished? There are those who say: through three preparatory efforts and three entries into absorption one becomes free of the nine grades — that is, the first preparatory effort and the first entry into absorption free him from the upper three grades, the second preparatory effort and the second entry into absorption free him from the middle three grades, and the third preparatory effort and the third entry into absorption free him from the lower three grades. The verdict: it should instead be said that this matter is not fixed — there may be one who becomes free of the nine grades of defilement through a single preparatory effort and a single entry into absorption, or one who does so through as many as nine preparatory efforts and nine entries into absorption.

One asks: when an ordinary person or a noble one becomes free of any given ground's own nine grades of defilement, does this involve pausing along the way, or not? There are those who say: the ordinary person never pauses, while the noble one may either pause or not. There are further those who say: the noble one never pauses, while the ordinary person may either pause or not. The verdict: it should instead be said that this matter is not fixed — both the ordinary person and the noble one may either pause or not, in becoming free of the nine grades of defilement. There are further masters who say: in becoming free of the desire realm's own defilement, there is never any pausing, while in becoming free of the form and formless realms' own defilement, there may either be pausing or not. There are further those who say: in becoming free of the form and formless realms' own defilement, there is never any pausing, while in becoming free of the desire realm's own defilement, there may either be pausing or not. The verdict: it should instead be said that this matter is not fixed — in becoming free of any of the three realms' own defilement, across all nine grades, there may either be pausing or not. One asks: when an ordinary person or a noble one gives rise to a wrapping-defilement and regresses, which grade of wrapping-defilement gives rise, and which grade of fetter is thereby regained? There are those who say: for an ordinary person, should he give rise to any one of the lower three grades of wrapping-defilement and regress, he regains the lower three grades of fetter; should he give rise to any one of the middle three grades and regress, he regains the lower and middle six grades of fetter; should he give rise to any one of the upper three grades and regress, he regains all nine grades of fetter. For a noble one, should he give rise to the lowest grade of wrapping-defilement and regress, he regains the lowest grade of fetter; should he give rise to the second-lowest grade and regress, he regains the first and second grades of fetter; and so on, up through, should he give rise to the highest grade and regress, he regains all nine grades of fetter. There are further those who say: for an ordinary person, should he give rise to any one of the nine grades of wrapping-defilement whatsoever and regress, he regains all nine grades of fetter in every case, while the noble one's own regression follows the pattern already stated above. For what reason is this so? The ordinary person sustains his own mental continuum solely through the power of worldly absorption, and, since this worldly power of absorption is feeble and weak, his own purity is not firmly established, and defilement is easily regained; the noble one likewise sustains his own mental continuum through the power of the uncontaminated absorption, and, since this uncontaminated power of absorption is strong and forceful, his own purity is firmly established, and defilement is difficult to regain. The verdict: this explanation should not be given, for what reason? Because neither the ordinary person nor the noble one has ever been observed to die simply from failing to take an antidote to poison. It should instead be said: should the ordinary person give rise to the lowest grade of wrapping-defilement and regress, he regains the lowest grade of fetter; should he give rise to the second-lowest grade and regress, he regains the first and second grades of fetter; and so on, up through, should he give rise to the highest grade and regress, he regains all nine grades of fetter — and the noble one does likewise. One asks: if this is so, then what distinguishes the ordinary person from the noble one? The answer: should the ordinary person give rise to the lowest grade of wrapping-defilement and regress, he suddenly regains the lowest grade of fetter abandoned by both seeing and cultivation; should he give rise to the second-lowest grade and regress, he suddenly regains the first and second grades of fetter abandoned by both seeing and cultivation; and so on, up through, should he give rise to the highest grade and regress, he suddenly regains all nine grades of fetter abandoned by both seeing and cultivation. Should the noble one give rise to the lowest grade of wrapping-defilement and regress, he regains only the lowest grade of fetter abandoned by cultivation; should he give rise to the second-lowest grade and regress, he regains only the first and second grades of fetter abandoned by cultivation; and so on, up through, should he give rise to the highest grade and regress, he regains only all nine grades of fetter abandoned by cultivation, there being no sense of regaining a fetter abandoned by seeing at all — this being what distinguishes the ordinary person from the noble one. There are further masters who say: should one give rise to any one of the desire realm's own lower three grades of wrapping-defilement and regress, he regains the desire realm's own lower three grades of fetter; should he give rise to any one of the desire realm's own middle three grades and regress, he regains the desire realm's own lower and middle six grades of fetter; should he give rise to any one of the desire realm's own upper three grades and regress, he regains the desire realm's own nine grades of fetter. Should he give rise to the form or formless realm's own lowest grade of wrapping-defilement and regress, he regains that realm's own lowest grade of fetter; should he give rise to the form or formless realm's own second-lowest grade and regress, he regains that realm's own first and second grades of fetter; and so on, up through, should he give rise to the form or formless realm's own highest grade and regress, he regains that realm's own nine grades of fetter. There are further those who say: should one give rise to any one of the desire realm's own nine grades of wrapping-defilement whatsoever and regress, he regains, in every case, all nine grades of the desire realm's own fetter,

while, should one give rise to the form or formless realm's own wrapping-defilement and regress, the pattern follows exactly as stated above. For what reason is this so? The desire realm's own defilement does not depend on absorption, and is therefore easily regained,

whereas the form and formless realms' own defilement does depend on absorption, and is therefore difficult to regain. The verdict: this explanation should not be given, since the afflictions are, in every case, cut off through absorption. It should instead be said: among the afflictions belonging to the nine grounds across all three realms, should one give rise to the lowest grade of wrapping-defilement and regress, he regains, in every case, only the lowest grade of fetter; should he give rise to the second-lowest grade and regress, he regains, in every case, the first and second grades of fetter; and so on, up through, should he give rise to the highest grade and regress, he regains, in every case, all nine grades of fetter.