Two Warriors, One Enemy

A noble one reborn in the desire realm dies under three circumstances: first, dying entirely free of defilement; second, dying having entirely regressed; third, dying only partially free of defilement. An ordinary person dies under only two circumstances: first, dying entirely free of defilement; second, dying having entirely regressed.

there being no case of dying only partially free of defilement. A noble one reborn in the form realm dies under two circumstances: first, dying entirely free of defilement; second, dying only partially free of defilement — there being no case of regression, since the form and formless realms admit no sense of regression. An ordinary person dies under only a single circumstance, namely, dying entirely free of defilement, since he neither regresses there nor dies only partially free of defilement. A noble one or an ordinary person reborn in the formless realm should be understood likewise. One asks: for what reason does a noble one die only partially free of defilement, while an ordinary person does not? The answer: because noble ones possess the uncontaminated

absorptions, which sustain their own mental continuum, making it extremely firm and stable, while ordinary persons possess only worldly absorptions, which sustain their own mental continuum without making it extremely firm and stable. Further, noble ones possess superior calm-abiding and insight, while ordinary persons do not. Further, noble ones possess the power of the uncontaminated path, capable of acting according to their own will, while ordinary persons do not — and it is for this reason that noble ones possess the sense of dying only partially free of defilement, while ordinary persons possess no such sense at all. There are those who say: noble ones are endowed with three powers — first, the power of the noble path; second, the power of affliction; third, the power of fixed karma. On account of the power of fixed karma, there is the sense of dying entirely free of defilement; on account of the power of affliction, there is the sense of dying having entirely regressed; on account of the power of the noble path, there is

the sense of dying only partially free of defilement. Ordinary persons possess only two powers, namely, the power of affliction and the power of fixed karma, lacking the power of the noble path — on account of the power of fixed karma, there is the sense of dying entirely free of defilement; on account of the power of affliction, there is the sense of dying having entirely regressed; lacking the power of the noble path, there is no sense of dying only partially free of defilement. There are further masters who say: noble ones possess three powers — first, the power of the path; second, the power of affliction; third, the power of fixed karma. On account of the power of the path, there is dying entirely free of defilement; on account of the power of affliction, there is dying having entirely regressed; on account of the power of fixed karma, there is dying only partially free of defilement — since, were one to be entirely free of defilement, one would attain analytical cessation with respect to rebirth in that very ground, yet a fixed karma, certain to yield its result, would then fail to yield its result at all; it is on account of this fixed karma constituting an obstruction that there is dying only partially free of defilement,

exactly as with the family-to-family and the like. An ordinary person possesses only two powers, namely, the power of the path and the power of affliction, lacking the power of fixed karma — on account of the power of the path, there is dying entirely free of defilement; on account of the power of affliction, there is dying having entirely regressed; lacking the power of fixed karma, there is no sense of dying only partially free of defilement, since, were he entirely free of defilement, there would still remain the possibility of his being reborn once again in that very ground, and so a fixed karma, certain to yield its result, poses no obstruction to him at all. There are further those who say: at the stage of being only partially free of defilement, a distinct kind of noble person is separately established — that is, having become free of the desire realm's own third or fourth grade of affliction, the family-to-family is separately established; having become free of the sixth grade, the once-returner is separately established; having become free of the seventh or eighth grade, the one-interval is separately established — and it is for this reason that a noble one possesses the sense of dying only partially free of defilement. An ordinary person certainly possesses no stage of being only partially free of defilement at which a distinct kind of person is separately established, as with the noble one, and it is for this reason that he possesses no sense of dying only partially free of defilement. There are further those who say: a noble one, possessing self-mastery with respect to absorption, may sometimes die having become free of only a small portion of defilement;

an ordinary person, possessing no self-mastery with respect to absorption, never dies having become free of only a small portion of defilement in this way. The Venerable Saṃghavasu says: an ordinary person, too, may die at a stage of being only partially free of defilement, but, once he has died, at the very moment of rebirth-linking, the afflictions previously cut off necessarily become possessed once again. The verdict: this explanation should not be given, since, on account of the feeble power of his own death-moment mind, the afflictions previously cut off have already become possessed once again even before that — and it is for this reason that the earlier explanation is the sounder one, in principle.

One asks: when becoming free of the various kinds of defilement by means of the worldly path, how many aspects do the uninterrupted and liberation paths each possess? The answer: every uninterrupted path possesses three aspects:

first, the aspect of coarseness; second, the aspect of suffering; third, the aspect of obstruction. Every liberation path possesses three aspects: first, the aspect of calm;

second, the aspect of wonder; third, the aspect of escape. One asks: following which aspect of the uninterrupted path does which aspect of the liberation path arise?

There are those who say: following the uninterrupted path's own aspect of coarseness, the aspect of calm arises as the liberation path; following the aspect of suffering, the aspect of wonder arises as the liberation path; following the aspect of obstruction, the aspect of escape arises as the liberation path. There are further masters who say: following the aspect of coarseness, the aspect of wonder arises as the liberation path; following the aspect of suffering, the aspect of calm arises as the liberation path; following the aspect of obstruction, the aspect of escape arises as the liberation path — coarseness being paired with wonder, suffering with calm, and obstruction with escape. The verdict: this matter is not fixed. Following the uninterrupted path's own aspect of coarseness,

any of the three aspects — calm and the rest — may arise as the liberation path; following the aspect of suffering, any of the three aspects — wonder and the rest — may arise as the liberation path; following the aspect of obstruction, any of the three aspects — escape and the rest — may arise as the liberation path, since these six contaminated aspects arise however the one becoming free of defilement happens to wish.

One asks: when becoming free of the various kinds of defilement by means of the worldly path, what ground does each of the uninterrupted and liberation paths take as its own object? The answer: when becoming free of the desire realm's own defilement, all nine uninterrupted paths take the desire realm alone as their object, while all nine liberation paths take the first absorption as their object. One asks: if this is so, how is this soundly reconciled with what the Indriya-aggregate states — as when it asks, is there any case of contemplating the form realm's own dharmas yet thereby fully understanding the desire realm? — answering, there is, this referring to the full understanding of cutting-off. How, then, do the objects and aspects of these two paths not become confused with one another? And, if the objects and aspects of these two paths do become confused, how does this fail to obstruct and hinder the very task of becoming free of defilement? The answer: although the objects and aspects of these two paths do indeed become confused in this way, this is nonetheless incapable of obstructing or hindering the task of becoming free of defilement, for what reason? Because the practitioner has already thoroughly cultivated and perfected his own preparatory practice along the various paths of becoming free of defilement — exactly as, within the path of seeing, taking the desire realm's own receptivities and cognitions as object, one subsequently takes the summit of existence's own receptivities and cognitions as object and becomes presently manifest, and, taking the summit of existence's own receptivities and cognitions as object, one subsequently takes the desire realm's own receptivities and cognitions as object and becomes presently manifest — although there is indeed a confusion of objects and aspects here, this is nonetheless incapable of obstructing or hindering the very task of direct realization, for what reason? Because the practitioner has already thoroughly cultivated and perfected his own preparatory practice along the various paths of direct realization. This case is exactly the same, and so no fault follows.

There are those who say: when becoming free of the desire realm's own defilement, all nine uninterrupted paths and the first eight liberation paths take the desire realm as their object, while only the final liberation path takes the first absorption as its object — exactly as, when becoming free of the realm of neither-perception-nor-non-perception's own defilement by means of the cognitions regarding cessation and the path, all nine uninterrupted paths and the first eight liberation paths take cessation and the path as their object, while only the final liberation path takes the realm of neither-perception-nor-non-perception's own four contaminated aggregates as its object — this case being exactly the same. There are further masters who say: when becoming free of the desire realm's own defilement, there may be no pausing, or there may be pausing. Where there is no pausing, all nine uninterrupted paths and the first eight liberation paths take the desire realm as their object, while only the final liberation path takes the first absorption as its object. Where there is pausing, one may pause immediately upon becoming free of the first grade, or immediately upon becoming free of the second, and so on, up through pausing only after becoming free of the eighth grade. Should one pause immediately upon becoming free of the first grade, that uninterrupted path takes the desire realm as its object, while its liberation path takes the first absorption as its object. Should one pause immediately upon becoming free of the second grade, those two uninterrupted paths, and the first of the two liberation paths, take the desire realm as their object, while the second liberation path takes the first absorption as its object — and so on, up through, should one pause only after becoming free of the eighth grade, those eight uninterrupted paths and the first seven liberation paths all take the desire realm as their object, while only the eighth liberation path takes the first absorption as its object. There are further those who say: when becoming free of the desire realm's own defilement, all nine uninterrupted paths and all nine liberation paths take the desire realm as their object — exactly as, when becoming free of the desire realm's own defilement by means of the cognitions regarding suffering and its arising, all nine uninterrupted paths and all nine liberation paths take the desire realm as their object — this case being exactly the same. One asks: if this is so, then, although there is now no fault of confusion between the objects and aspects of the uninterrupted and liberation paths, how is this soundly reconciled with what the Indriya-aggregate states — as when it asks, is there any case of contemplating the form realm's own dharmas yet thereby fully understanding the desire realm? — answering, there is, this referring to the full understanding of cutting-off? The answer: the Indriya-aggregate is speaking with reference to the nearby preparatory effort — that is, a practitioner, about to become free of the desire realm's own defilement, first gives rise to this very discriminating reflection: the desire realm is suffering, coarse, and an obstruction, while the first absorption is calm, wonderful, and an escape.

One asks: if this is so, how, then, is a further statement of the Indriya-aggregate to be reconciled — as when it asks, is there any case of contemplating the formless realm's own dharmas yet thereby fully understanding the desire realm? — answering, there is not, this referring to the full understanding of cutting-off? Is it not the case that a practitioner, about to become free of the desire realm's own defilement, would likewise first give rise to this very discriminating reflection: the desire realm is suffering, coarse, and an obstruction, while the formless realm is calm, wonderful, and an escape? The answer: although such a discriminating reflection does indeed arise, it is a distant, not a proximate, preparation — it is not the case that, after contemplating the formless realm, one is thereby immediately capable of drawing forth the path that becomes free of the desire realm's own defilement; only contemplating the form realm constitutes the proximate preparatory effort immediately capable of drawing forth that very path — and it is for this reason that these two statements do not actually contradict one another. There are further those who say: when becoming free of the desire realm's own defilement, all nine uninterrupted paths and all nine liberation paths take the first absorption as their object. One asks: if this is so, how is this soundly reconciled with what the Indriya-aggregate states — as when it asks, is there any case of contemplating the form realm's own dharmas yet thereby fully understanding the desire realm? — answering, there is, this referring to the full understanding of cutting-off — and there being, moreover, no fault of confusion between the two paths' own objects and aspects? How, then, can taking another ground as object be capable of freeing one from a different ground's own defilement? The answer: this, too, involves no fault — exactly as, when becoming free of the various kinds of defilement by means of the cognitions regarding cessation and the path, though cessation and the path are taken as object, it is suffering and its arising that are actually cut off, this case being exactly the same. The verdict: although each of these various explanations is capable of producing understanding and wisdom in one's disciples, the very first explanation given is the sounder one in principle — namely, that all nine uninterrupted paths take the desire realm as their object, while all nine liberation paths take the first absorption as their object. For what reason is this so? Because, when becoming free of the desire realm's own defilement by means of the worldly path, one is capable of becoming free of it only by loathing the lower and delighting in the higher — and, exactly as with becoming free of the desire realm's own defilement, so too should becoming free of each of the upper seven grounds' own defilement in turn be understood.

One asks: within the worldly uninterrupted and liberation paths, how many aspects does each cultivate in turn? The answer: for ordinary persons, when becoming free of the desire realm's own defilement, the nine uninterrupted paths cultivate three aspects, namely, suffering, coarseness, and obstruction; the first eight liberation paths cultivate six aspects, namely, suffering, coarseness, obstruction, together with calm, wonder, and escape; the final liberation path cultivates these same six aspects, and further cultivates the boundless aspect belonging to the future first absorption-ground.

And so on, up through becoming free of the sphere of nothingness's own defilement, which should be understood accordingly, in each corresponding case. As for noble ones, when becoming free of the desire realm's own defilement,

the nine uninterrupted paths cultivate nineteen aspects, namely, coarseness and the other two, together with the sixteen noble aspects, both contaminated and uncontaminated; the eight liberation paths cultivate twenty-two aspects, namely, coarseness and the other two, calm and the other two, together with the sixteen noble aspects, both contaminated and uncontaminated; the final liberation path cultivates these same twenty-two aspects, and further cultivates the boundless aspect belonging to the future first absorption-ground. As for noble ones, when becoming free of the first absorption's own defilement, the nine uninterrupted paths cultivate nineteen aspects, namely, coarseness and the other two, together with the sixteen noble aspects, uncontaminated alone; the eight liberation paths cultivate twenty-two aspects, namely, coarseness and the other two, calm and the other two, together with the sixteen noble aspects, uncontaminated alone; the final liberation path cultivates these same twenty-two aspects, and further cultivates the boundless aspect belonging to the future second absorption-ground. And so on, up through becoming free of the sphere of nothingness's own defilement, which should be understood accordingly, in each corresponding case.

One asks: for what reason does the first absorption's own approach cultivate both contaminated and uncontaminated forms of the sixteen noble aspects, while the higher grounds' own approaches cultivate only the uncontaminated form? The answer: the first absorption's own approach possesses noble aspects, and is therefore capable of cultivating both the contaminated and uncontaminated sixteen noble aspects; the higher grounds' own approaches possess no noble aspects, and are therefore capable of cultivating the uncontaminated aspects alone. There are those who say: for ordinary persons, when becoming free of the desire realm's own defilement, the nine uninterrupted paths cultivate nine aspects, namely, coarseness and the other two, together with loving-kindness, compassion, sympathetic joy, and equanimity, the contemplation of impurity, and mindfulness of the in-and-out breath;

the eight liberation paths cultivate twelve aspects, namely, the aforementioned nine together with calm and the other two; the final liberation path cultivates these same twelve aspects, and further cultivates the boundless aspect belonging to the future first absorption-ground. As for noble ones, when becoming free of the desire realm's own defilement, the nine uninterrupted paths cultivate twenty-five aspects, namely, coarseness and the other two, loving-kindness, compassion, sympathetic joy, and equanimity, the contemplation of impurity, and mindfulness of the in-and-out breath, together with the sixteen noble aspects, both contaminated and uncontaminated; the eight liberation paths cultivate twenty-eight aspects, namely, the aforementioned twenty-five together with calm and the other two; the final liberation path cultivates these same twenty-eight aspects, and further cultivates the boundless aspect belonging to the future first absorption-ground. The pattern of cultivation belonging to the higher grounds' own approaches is exactly as stated above.

One asks: for what reason is the first absorption's own approach capable of cultivating such varied aspects, while the higher grounds' own approaches are not? The answer: the first absorption's own approach possesses a great variety of wholesome roots, and is therefore capable of cultivating this great variety of aspects; the higher grounds' own approaches possess few wholesome roots, and are therefore incapable of cultivating such varied aspects. Further, the desire realm's own afflictions possess a great variety of characteristics, and it is precisely to counteract this variety that a corresponding variety of wholesome roots is cultivated; the higher grounds' own afflictions possess no such variety of characteristics, and there is therefore no need to cultivate a corresponding variety of counteractions there.

One asks: the object and aspect of the worldly uninterrupted and liberation paths, as they actually occur together in the present, bearing genuine weight and function, have already been stated above — but what object does the future dharma being cultivated take? The answer: when becoming free of the desire realm's own defilement, the future coarseness and the other two aspects cultivated within the nine uninterrupted paths take the desire realm alone as their object; within the eight liberation paths, the future coarseness and the other two aspects cultivated take the desire realm and the first absorption as their object, while the future calm and the other two aspects take the first absorption alone as their object; within the final liberation path, the future coarseness and the other two aspects cultivated take all three realms as their object, while the future calm and the other two aspects take everything from the first absorption up through the realm of neither-perception-nor-non-perception as their object. When becoming free of the first absorption's own defilement,

the future coarseness and the other two aspects cultivated within the nine uninterrupted paths take the first absorption alone as their object; within the eight liberation paths, the future coarseness and the other two aspects cultivated take the first and second absorptions as their object, while the future calm and the other two aspects take the second absorption alone as their object; within the final liberation path, the future coarseness and the other two aspects cultivated take all three realms as their object, while the future calm and the other two aspects take everything from the second absorption up through the realm of neither-perception-nor-non-perception as their object. When becoming free of the second absorption's own defilement, the future coarseness and the other two aspects cultivated within the nine uninterrupted paths take the second absorption alone as their object; within the eight liberation paths, the future coarseness and the other two aspects cultivated take the second and third absorptions as their object, while the future calm and the other two aspects take the third absorption alone as their object; within the final liberation path, the future coarseness and the other two aspects cultivated take all three realms as their object, while the future calm and the other two aspects take everything from the third absorption up through the realm of neither-perception-nor-non-perception as their object. When becoming free of the third absorption's own defilement, the future coarseness and the other two aspects cultivated within the nine uninterrupted paths take the third absorption alone as their object; within the eight liberation paths, the future coarseness and the other two aspects cultivated take the third and fourth absorptions as their object, while the future calm and the other two aspects

take the fourth absorption alone as their object; within the final liberation path, the future coarseness and the other two aspects cultivated take all three realms as their object, while the future calm and the other two aspects take everything from the fourth absorption up through the realm of neither-perception-nor-non-perception as their object. When becoming free of the fourth absorption's own defilement, the future coarseness and the other two aspects cultivated within the nine uninterrupted paths take the fourth absorption alone as their object; within the eight liberation paths, the future coarseness and the other two aspects cultivated take the fourth absorption and the sphere of infinite space as their object, while the future calm and the other two aspects take the sphere of infinite space alone as their object; within the final liberation path, the future coarseness and the other two aspects, together with the future calm and the other two aspects, take everything from the sphere of infinite space up through the realm of neither-perception-nor-non-perception as their object. One asks: if, in becoming free of the fourth absorption's own defilement, the future coarseness and the other two aspects cultivated within the eight liberation paths are capable of taking both the fourth absorption and the sphere of infinite space as their object, how is this soundly reconciled with what the Vijñānakāya states — as when it asks, is there any case of a formless realm's own wholesome mind capable of discerning a form- or formless-realm dharma? — answering, there is not? The answer: that statement excludes a single momentary instance, but does not exclude a continuous succession — that is, it is indeed impossible for a formless realm's own wholesome mind, within a single momentary instant, to discern a form- or formless-realm dharma; but, in becoming free of that particular defilement, the future coarseness and the other two aspects cultivated within the eight liberation paths, taking either the form realm's own fourth absorption or the formless realm's own sphere of infinite space as their object — this occurs precisely across a continuous succession, and is therefore indeed possible. This statement and that one are thus both soundly reconciled together. When becoming free of the sphere of infinite space's own defilement, the future coarseness and the other two aspects cultivated within the nine uninterrupted paths take the sphere of infinite space alone as their object; within the eight liberation paths, the future coarseness and the other two aspects cultivated take the sphere of infinite space and the sphere of infinite consciousness as their object, while the future calm and the other two aspects take the sphere of infinite consciousness alone as their object; within the final liberation path, the future coarseness and the other two aspects, together with the future calm and the other two aspects, take everything from the sphere of infinite consciousness up through the realm of neither-perception-nor-non-perception as their object. When becoming free of the sphere of infinite consciousness's own defilement, the future coarseness and the other two aspects cultivated within the nine uninterrupted paths take the sphere of infinite consciousness alone as their object; within the eight liberation paths, the future coarseness and the other two aspects cultivated take the sphere of infinite consciousness and the sphere of nothingness as their object, while the future calm and the other two aspects take the sphere of nothingness alone as their object; within the final liberation path, the future coarseness and the other two aspects, together with the future calm and the other two aspects, take the sphere of nothingness and the realm of neither-perception-nor-non-perception as their object. When becoming free of the sphere of nothingness's own defilement, the future coarseness and the other two aspects cultivated within the nine uninterrupted paths take the sphere of nothingness alone as their object; within the eight liberation paths, the future coarseness and the other two aspects cultivated take the sphere of nothingness and the realm of neither-perception-nor-non-perception as their object, while the future calm and the other two aspects take the realm of neither-perception-nor-non-perception alone as their object; within the final liberation path, the future coarseness and the other two aspects, together with the future calm and the other two aspects, take the realm of neither-perception-nor-non-perception alone as their object. One asks: for what reason do the future coarseness and other aspects belonging to the absorptions, cultivated within the final liberation path, take all three realms generally as their object, while the future coarseness and other aspects belonging to the formless attainments take only the formless realm as their object? The answer: within the absorption-grounds, there exists a comprehensively-objectifying cognition, capable of taking one's own ground, the grounds below, and the grounds above as its object alike; within the formless grounds, there exists no comprehensively-objectifying cognition, capable of taking only one's own ground and the grounds above as its object, never the grounds below. Further, within the absorption-grounds, the merits are coarse, manifest, easily known, and easily comprehended, unlike the formless grounds. Further, within the absorption-grounds, there exist many merits and many benefits, unlike the formless grounds. Further, within the absorption-grounds, wholesome dharmas possess a great variety of distinguishing marks and distinct natures, unlike the formless grounds. Further, within the absorption-grounds, there exist faculties, feelings, and mental factors each possessing their own distinguishing marks,

unlike the formless grounds — and it is for this reason that, at that time, the future coarseness and other aspects belonging to the absorptions, being cultivated, take all three realms generally as their object, while the future coarseness and other aspects belonging to the formless attainments take only the formless realm as their object.

The exhaustion of the desire realm's own fetter abandoned by seeing — which fruit does it belong to? — and so on, at length. One asks: for what reason is this treatise composed? The answer: it was previously stated how the three realms' own two sections of fetters are suddenly and gradually bound and freed, but it was not yet stated which fruit their own cutting-off belongs to — and it is in order to state this that this treatise is composed. The exhaustion of the desire realm's own fetter abandoned by seeing — which fruit does it belong to? The answer: it belongs to one of the four fruits of a śramaṇa, or to no place at all. As for belonging to one of the four fruits: when this cutting-off's own realization coincides with realizing the fruit of stream-entry, it belongs to the fruit of stream-entry; when it coincides with realizing the fruit of once-returner, it belongs to the fruit of once-returner; when it coincides with realizing the fruit of non-returner, it belongs to the fruit of non-returner; when it coincides with realizing the fruit of arhatship, it belongs to the fruit of arhatship. As for belonging to no place at all: this refers to ordinary persons already free of the desire realm's own defilement, whose own cutting-off belongs to no fruit; and to those who, already free of the desire realm's own defilement, enter the state of correct determination, whose own cutting-off, across the path of seeing's own fifteen thought-moments, belongs to no fruit. As for the sequential case: at the two thought-moments of direct realization regarding the path, this cutting-off belongs to no fruit. The exhaustion of the desire realm's own fetter abandoned by cultivation — which fruit does it belong to?

The answer: it belongs to either the fruit of non-returner or of arhatship, or to no place at all. As for belonging to the fruit of non-returner: when this cutting-off's own realization coincides with realizing the fruit of non-returner, it belongs to the fruit of non-returner. As for belonging to the fruit of arhatship: when it coincides with realizing the fruit of arhatship, it belongs to the fruit of arhatship. As for belonging to no place at all: this refers to ordinary persons already free of the desire realm's own defilement, whose own cutting-off belongs to no fruit; and to those who, already free of the desire realm's own defilement, enter the state of correct determination, whose own cutting-off, across the path of seeing's own fifteen thought-moments, belongs to no fruit. There is no sequential case belonging to no fruit here, for what reason? Because it is only at the moment the ninth uninterrupted path becoming free of the desire realm's own defilement ceases that this cutting-off is finally exhausted, and, at the moment the ninth liberation path arises, one realizes the fruit of non-returner — and so this cutting-off belongs to the fruit of non-returner precisely then. The exhaustion of the form realm's own fetter abandoned by seeing — which fruit does it belong to? The answer: it belongs to one of the four fruits of a śramaṇa, or to no place at all. As for belonging to one of the four fruits: when this cutting-off's own realization coincides with realizing the fruit of stream-entry, it belongs to the fruit of stream-entry, and so on, up through, when it coincides with realizing the fruit of arhatship, it belongs to the fruit of arhatship. As for belonging to no place at all: this refers to ordinary persons already free of the form realm's own defilement, whose own cutting-off belongs to no fruit; and to those who, already free of the form realm's own defilement, enter the state of correct determination, whose own cutting-off, across the path of seeing's own fifteen thought-moments, belongs to no fruit. There is no sequential case belonging to no fruit here, for what reason? Because it is only at the moment the receptivity of the subsequent cognition regarding the path ceases that this cutting-off is finally exhausted, and, at the moment the subsequent cognition regarding the path arises, one realizes, as is appropriate, one of the first three fruits — and so this cutting-off belongs to one of those first three fruits precisely then. The exhaustion of the form realm's own fetter abandoned by cultivation — which fruit does it belong to? The answer: it belongs to the fruit of arhatship, or to no place at all.

As for belonging to the fruit of arhatship: when this cutting-off's own realization coincides with realizing the fruit of arhatship, it belongs to the fruit of arhatship. As for belonging to no place at all: this refers to ordinary persons already free of the form realm's own defilement, whose own cutting-off belongs to no fruit; and to those who, already free of the form realm's own defilement, enter the state of correct determination, whose own cutting-off, across the path of seeing's own fifteen thought-moments and up through the subsequent cognition regarding the path, at every stage still belonging to further training, belongs to no fruit. As for the sequential case: from the ninth liberation path becoming free of the fourth absorption's own defilement, up through the moment the vajra-like absorption becomes presently manifest, this cutting-off belongs to no fruit. The exhaustion of the formless realm's own fetter abandoned by seeing — which fruit does it belong to? The answer: it belongs to one of the four fruits of a śramaṇa — when this cutting-off's own realization coincides with realizing the fruit of stream-entry, it belongs to the fruit of stream-entry, and so on, up through, when it coincides with realizing the fruit of arhatship, it belongs to the fruit of arhatship. There is no case of an ordinary person for whom this belongs to no fruit, for what reason? Because there is no ordinary person capable of becoming free of the realm of neither-perception-nor-non-perception's own fetter abandoned by seeing. There is likewise no sequential case belonging to no fruit here, for what reason? Because it is only at the moment the receptivity of the subsequent cognition regarding the path ceases that this cutting-off is finally exhausted, and, at the moment the subsequent cognition regarding the path arises, one realizes, as is appropriate, one of the first three fruits — and so this cutting-off belongs to one of those first three fruits precisely then. The exhaustion of the formless realm's own fetter abandoned by cultivation — which fruit does it belong to? The answer: it belongs to the fruit of arhatship — when this cutting-off's own realization coincides with realizing the fruit of arhatship, it belongs to the fruit of arhatship. There is no case of an ordinary person for whom this belongs to no fruit, for what reason? Because there is no ordinary person capable of becoming free of the realm of neither-perception-nor-non-perception's own fetter abandoned by cultivation. There is likewise no sequential case belonging to no fruit here, for what reason? Because it is only at the moment the vajra-like absorption becomes presently manifest that this cutting-off is finally exhausted, and, at the moment the very first cognition of exhaustion arises, one realizes the fruit of arhatship — and so this cutting-off belongs to the fruit of arhatship precisely then. There are five sections of fetters, namely, those abandoned by seeing suffering, and so on, through those abandoned by cultivation. One asks: for what reason is this treatise composed? The answer: it was previously stated only how the three realms' own two sections of fetters' exhaustion each belong to their respective fruits, but it was not yet stated how the exhaustion of the five sections belongs to their respective fruits — and it is in order to state this that this treatise is composed. The exhaustion of the fetter abandoned by seeing suffering — which fruit does it belong to? The answer: it belongs to one of the four fruits of a śramaṇa, or to no place at all. As for belonging to one of the four fruits: when this cutting-off's own realization coincides with realizing the fruit of stream-entry, it belongs to the fruit of stream-entry, and so on, up through, when it coincides with realizing the fruit of arhatship, it belongs to the fruit of arhatship. As for belonging to no place at all: there is no case of an ordinary person for whom this belongs to no fruit, for what reason? Because there is no ordinary person capable of becoming free of the realm of neither-perception-nor-non-perception's own fetter abandoned by seeing suffering. As for the sequential case: at the single thought-moment of direct realization regarding suffering, at each of the four thought-moments of direct realization regarding its arising and cessation, and at the three thought-moments of direct realization regarding the path, this cutting-off belongs to no fruit. The exhaustion of the fetter abandoned by seeing its arising — which fruit does it belong to? The answer: it belongs to one of the four fruits of a śramaṇa, or to no place at all. As for belonging to one of the four fruits: exactly as stated above. As for belonging to no place at all: there is no case of an ordinary person for whom this belongs to no fruit, for what reason? Because there is no ordinary person capable of becoming free of the realm of neither-perception-nor-non-perception's own fetter abandoned by seeing its arising. As for the sequential case: at the single thought-moment of direct realization regarding its arising, at the four thought-moments of direct realization regarding cessation, and at the three thought-moments of direct realization regarding the path, this cutting-off belongs to no fruit. The exhaustion of the fetter abandoned by seeing cessation — which fruit does it belong to? The answer: it belongs to one of the four fruits of a śramaṇa, or to no place at all. As for belonging to one of the four fruits: exactly as stated above. As for belonging to no place at all: there is no case of an ordinary person for whom this belongs to no fruit, for what reason? Because there is no ordinary person capable of becoming free of the realm of neither-perception-nor-non-perception's own fetter abandoned by seeing cessation. As for the sequential case: at the single thought-moment of direct realization regarding cessation, and at the three thought-moments of direct realization regarding the path, this cutting-off belongs to no fruit. The exhaustion of the fetter abandoned by seeing the path — which fruit does it belong to? The answer: it belongs to one of the four fruits of a śramaṇa — when this cutting-off's own realization coincides with realizing the fruit of stream-entry, it belongs to the fruit of stream-entry, and so on, up through, when it coincides with realizing the fruit of arhatship, it belongs to the fruit of arhatship. There is no case of an ordinary person for whom this belongs to no fruit, for what reason? Because there is no ordinary person capable of becoming free of the realm of neither-perception-nor-non-perception's own fetter abandoned by seeing the path. There is likewise no sequential case belonging to no fruit here, for what reason? Because it is only at the moment the receptivity of the subsequent cognition regarding the path ceases that this cutting-off is finally exhausted, and, at the moment the subsequent cognition regarding the path arises, one realizes, as is appropriate, one of the first three fruits — and so this cutting-off belongs to one of those first three fruits precisely then. The exhaustion of the fetter abandoned by cultivation — which fruit does it belong to? The answer: it belongs to the fruit of arhatship — when this cutting-off's own realization coincides with realizing the fruit of arhatship, it belongs to the fruit of arhatship. There is no case of an ordinary person for whom this belongs to no fruit, for what reason? Because there is no ordinary person capable of becoming free of the realm of neither-perception-nor-non-perception's own fetter abandoned by cultivation.

There is likewise no sequential case belonging to no fruit here, for what reason? Because it is only at the moment the vajra-like absorption becomes presently manifest that this cutting-off is finally exhausted, and, at the moment the very first cognition of exhaustion arises, one realizes the fruit of arhatship — and so this cutting-off belongs to the fruit of arhatship precisely then.

There are nine sections of fetters, namely, the fetter abandoned by the dharma-cognition regarding suffering, and so on, through those abandoned by cultivation. One asks: for what reason is this treatise composed? The answer: it was previously stated only how the exhaustion of the five sections belongs to their respective fruits, but it was not yet stated how the exhaustion of the nine sections belongs to their respective fruits — and it is in order to state this that this treatise is composed. It is precisely these same five sections of fetters, further distinguished with reference to their own distinct counteractions, that are here spoken of as nine sections — that is, the fetters counteracted individually by the dharma-cognition and subsequent-cognition classes are here divided into eight sections, while those counteracted in common are gathered together as a single further section, making nine sections in all. The exhaustion of the fetter abandoned by the dharma-cognition regarding suffering — which fruit does it belong to? The answer: it belongs to one of the four fruits of a śramaṇa, or to no place at all. As for belonging to one of the four fruits: when this cutting-off's own realization coincides with realizing the fruit of stream-entry, it belongs to the fruit of stream-entry, and so on, up through, when it coincides with realizing the fruit of arhatship, it belongs to the fruit of arhatship. As for belonging to no place at all: this refers to ordinary persons already free of the desire realm's own defilement, whose own cutting-off belongs to no fruit; and to those who, already free of the desire realm's own defilement, enter the state of correct determination, whose own cutting-off, across the path of seeing's own fifteen thought-moments, belongs to no fruit. As for the sequential case: at the three thought-moments of direct realization regarding suffering, at each of the four thought-moments of direct realization regarding its arising and cessation, and at the three thought-moments of direct realization regarding the path, this cutting-off belongs to no fruit. The exhaustion of the fetters abandoned by the subsequent-cognition regarding suffering, and so on, through the dharma-cognition regarding the path — which fruit does each belong to? The answer: each belongs to one of the four fruits of a śramaṇa, or to no place at all. As for belonging to one of the four fruits: exactly as stated above. As for belonging to no place at all: with respect to the exhaustion of the fetter abandoned by the subsequent-cognition regarding suffering,

there is no case of an ordinary person for whom this belongs to no fruit, for what reason? Because there is no ordinary person capable of becoming free of the realm of neither-perception-nor-non-perception's own fetter abandoned by seeing suffering. As for the sequential case: at the single thought-moment of direct realization regarding suffering, at each of the four thought-moments of direct realization regarding its arising and cessation, and at the three thought-moments of direct realization regarding the path,

this cutting-off belongs to no fruit. With respect to the exhaustion of the fetter abandoned by the dharma-cognition regarding its arising: this refers to ordinary persons already free of the desire realm's own defilement, whose own cutting-off belongs to no fruit; and to those who, already free of the desire realm's own defilement, enter the state of correct determination, whose own cutting-off, across the path of seeing's own fifteen thought-moments, belongs to no fruit. As for the sequential case: at the three thought-moments of direct realization regarding its arising, at the four thought-moments of direct realization regarding cessation, and at the three thought-moments of direct realization regarding the path, this cutting-off belongs to no fruit. With respect to the exhaustion of the fetter abandoned by the subsequent-cognition regarding its arising: there is no case of an ordinary person for whom this belongs to no fruit, for what reason? Because there is no ordinary person capable of becoming free of the realm of neither-perception-nor-non-perception's own fetter abandoned by seeing its arising. As for the sequential case: at the single thought-moment of direct realization regarding its arising, at the four thought-moments of direct realization regarding cessation,

and at the three thought-moments of direct realization regarding the path, this cutting-off belongs to no fruit. With respect to the exhaustion of the fetter abandoned by the dharma-cognition regarding cessation: this refers to ordinary persons already free of the desire realm's own defilement, whose own cutting-off belongs to no fruit; and to those who, already free of the desire realm's own defilement, enter the state of correct determination, whose own cutting-off, across the path of seeing's own fifteen thought-moments, belongs to no fruit. As for the sequential case: at the three thought-moments of direct realization regarding cessation and the three regarding the path, this cutting-off belongs to no fruit. With respect to the exhaustion of the fetter abandoned by the subsequent-cognition regarding cessation: there is no case of an ordinary person for whom this belongs to no fruit, for what reason? Because there is no ordinary person capable of becoming free of the realm of neither-perception-nor-non-perception's own fetter abandoned by seeing cessation. As for the sequential case: at the single thought-moment of direct realization regarding cessation and the three thought-moments of direct realization regarding the path, this cutting-off belongs to no fruit.

With respect to the exhaustion of the fetter abandoned by the dharma-cognition regarding the path: this refers to ordinary persons already free of the desire realm's own defilement, whose own cutting-off belongs to no fruit; and to those who, already free of the desire realm's own defilement, enter the state of correct determination, whose own cutting-off, across the path of seeing's own fifteen thought-moments, belongs to no fruit; as for the sequential case, at the two thought-moments of direct realization regarding the path, this cutting-off likewise belongs to no fruit — and it is on this basis that it is said to belong to no place. The exhaustion of the fetter abandoned by the subsequent-cognition regarding the path — which fruit does it belong to? The answer: it belongs to one of the four fruits of a śramaṇa — when this cutting-off's own realization coincides with realizing the fruit of stream-entry, it belongs to the fruit of stream-entry, and so on, up through, when it coincides with realizing the fruit of arhatship, it belongs to the fruit of arhatship. There is no case of an ordinary person for whom this belongs to no fruit, for what reason? Because there is no ordinary person capable of becoming free of the realm of neither-perception-nor-non-perception's own fetter abandoned by seeing the path. There is likewise no sequential case belonging to no fruit here, for what reason? Because it is only at the moment the receptivity of the subsequent cognition regarding the path ceases that this cutting-off is finally exhausted, and, at the moment the subsequent cognition regarding the path arises, one realizes, as is appropriate, one of the first three fruits — and so this cutting-off belongs to one of those first three fruits precisely then. The exhaustion of the fetter abandoned by cultivation — which fruit does it belong to? The answer: it belongs to the fruit of arhatship — when this cutting-off's own realization coincides with realizing the fruit of arhatship, it belongs to the fruit of arhatship. There is no case of an ordinary person for whom this belongs to no fruit, for what reason? Because there is no ordinary person capable of becoming free of the realm of neither-perception-nor-non-perception's own fetter abandoned by cultivation.

There is likewise no sequential case belonging to no fruit here, for what reason? Because it is only at the moment the vajra-like absorption becomes presently manifest that this cutting-off is finally exhausted, and, at the moment the very first cognition of exhaustion arises, one realizes the fruit of arhatship — and so this cutting-off belongs to the fruit of arhatship precisely then.

One asks: is it the uninterrupted path that is capable of cutting off the fetters, or is it the liberation path? Whichever position is granted, what fault follows? Both alternatives carry a fault.

For what reason is this so? If it is the uninterrupted path that is capable of cutting off the fetters, then how is this present treatise's own statement to be reconciled — as when it speaks of the fetter abandoned by the dharma-cognition regarding suffering, and so on, through the fetter abandoned by the subsequent-cognition regarding the path? If it is the liberation path that is capable of cutting off the fetters, then how is the Jñāna-aggregate's own statement to be reconciled — as when it states that the fetters abandoned by seeing suffering are not cut off by the cognition regarding suffering, but by the receptivity regarding suffering, and so on, through the fetters abandoned by seeing the path, which are not cut off by the cognition regarding the path, but by the receptivity regarding the path? The answer: it should be said that it is the uninterrupted path alone that is capable of cutting off the fetters. One asks: if this is so, this soundly reconciles the Jñāna-aggregate's own statement — how, then, is this present treatise's own statement to be reconciled? The answer: this present treatise ought properly to state: "there are nine sections of fetters,

namely, those abandoned by the receptivity regarding suffering, and so on, through those abandoned by the receptivity regarding the path." Yet, since it does not state the matter this way, there must be a different underlying intent, namely, that receptivity, belonging to the same class as cognition, serves as cognition's own companion, and so the fetters abandoned by the receptivities are named as abandoned by the cognitions — exactly as a minister's own deeds are named the king's own deeds. Further, the uninterrupted path is what actually cuts off the fetter, while the liberation path sustains it, preventing it from arising again — that is, although the uninterrupted path does indeed actually cut off the fetter, were there no liberation path to sustain this and prevent its recurrence, that fetter would arise once again, becoming a genuine fault; and it is in order to display the liberation path's own genuine function with respect to the cutting-off that this treatise speaks of the dharma- and subsequent-cognition as what cuts off the fetter. Further, the uninterrupted and the liberation path share one and the same task, both possessing real power with respect to the very matter of cutting off the fetter — exactly as two mighty warriors together overpowering a single enemy, one throwing him to the ground, the other preventing him from rising again, since, without this second warrior, the enemy would rise again and become a genuine fault; or exactly as two men together pursuing a single thief, one driving him out, the other firmly barring the gate, since, without this second man, the thief would return and become a genuine fault; or exactly as two men together capturing a single snake,

one placing it inside a jar, the other firmly sealing the opening, since, without this second man, the snake would escape and become a genuine fault. The uninterrupted and the liberation path's own cutting-off of the fetter is exactly the same, and it is in order to display the liberation path's own genuine function with respect to the cutting-off that this treatise speaks of the dharma- and subsequent-cognition as what cuts off the fetter. Further, this is in order to display that the liberation path performs many further functions with respect to the fetter already cut off by the uninterrupted path — these many further functions being exactly as stated in the Indriya-aggregate — and it is for this reason that this treatise speaks of the dharma- and subsequent-cognition as what cuts off the fetter. Further, the uninterrupted paths actually cut off the fetter, and the liberation paths thereby attained arise together with the possession of that very fetter's own cutting-off — and, since this very cutting-off's own possession is thereby attained, the liberation path does possess the genuine function of cutting off that fetter,

and it is for this reason that this treatise speaks of the dharma- and subsequent-cognition as what cuts off the fetter. Further, cutting-off is of two kinds: specific and general — the specific sense belongs solely to the uninterrupted path, while 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 to principle follows. Further, here, the various receptivities are spoken of under the name of cognition, since they are capable of drawing forth cognition, and the cause is thereby given the name of its own effect — exactly as hunger and thirst are named for the very contact that causes them. It is therefore the uninterrupted path alone that is genuinely capable of cutting off the fetters.

There are fifteen sections of fetters, namely, each of the three realms possessing five, from the fetter abandoned by seeing suffering through that abandoned by cultivation. One asks: for what reason is this treatise composed? The answer: it was previously stated only how the exhaustion of the nine sections belongs to their respective fruits, but it was not yet stated how the exhaustion of the fifteen sections belongs to their respective fruits — and it is in order to state this that this treatise is composed, distinguishing the fetters' own differences into fifteen kinds with reference to the two gateways of realm and section together.

The exhaustion of the desire realm's own fetters abandoned by seeing suffering, its arising, cessation, and the path — which fruit does each belong to? The answer: each belongs to one of the four fruits of a śramaṇa, or to no place at all. As for belonging to one of the four fruits: when a given cutting-off's own realization coincides with realizing the fruit of stream-entry, it belongs to the fruit of stream-entry, and so on, up through, when it coincides with realizing the fruit of arhatship, it belongs to the fruit of arhatship. As for belonging to no place at all: with respect to the exhaustion of the desire realm's own fetter abandoned by seeing suffering, this refers to ordinary persons already free of the desire realm's own defilement, whose own cutting-off belongs to no fruit; and to those who, already free of the desire realm's own defilement, enter the state of correct determination, whose own cutting-off, across the path of seeing's own fifteen thought-moments, belongs to no fruit. As for the sequential case: at the three thought-moments of direct realization regarding suffering, at each of the four thought-moments of direct realization regarding its arising and cessation, and at the three thought-moments of direct realization regarding the path, this cutting-off belongs to no fruit. With respect to the exhaustion of the desire realm's own fetter abandoned by seeing its arising: this refers to ordinary persons already free of the desire realm's own defilement, whose own cutting-off belongs to no fruit; and to those who, already free of the desire realm's own defilement, enter the state of correct determination, whose own cutting-off, across the path of seeing's own fifteen thought-moments, belongs to no fruit. As for the sequential case: at the three thought-moments of direct realization regarding its arising, at the four thought-moments of direct realization regarding cessation, and at the three thought-moments of direct realization regarding the path, this cutting-off belongs to no fruit. With respect to the exhaustion of the desire realm's own fetter abandoned by seeing cessation: this refers to ordinary persons already free of the desire realm's own defilement, whose own cutting-off belongs to no fruit; and to those who, already free of the desire realm's own defilement, enter the state of correct determination, whose own cutting-off, across the path of seeing's own fifteen thought-moments, belongs to no fruit. As for the sequential case: at the three thought-moments of direct realization regarding cessation and the path respectively, this cutting-off belongs to no fruit. With respect to the exhaustion of the desire realm's own fetter abandoned by seeing the path: this refers to ordinary persons already free of the desire realm's own defilement, whose own cutting-off belongs to no fruit; and to those who, already free of the desire realm's own defilement, enter the state of correct determination, whose own cutting-off, across the path of seeing's own fifteen thought-moments, belongs to no fruit. As for the sequential case: at the two thought-moments of direct realization regarding the path, this cutting-off belongs to no fruit. The exhaustion of the desire realm's own fetter abandoned by cultivation — which fruit does it belong to? The answer: it belongs to either the fruit of non-returner or of arhatship, or to no place at all. As for belonging to the fruit of non-returner: when this cutting-off's own realization coincides with realizing the fruit of non-returner, it belongs to the fruit of non-returner. As for belonging to the fruit of arhatship: when it coincides with realizing the fruit of arhatship, it belongs to the fruit of arhatship. As for belonging to no place at all: this refers to ordinary persons already free of the desire realm's own defilement, whose own cutting-off belongs to no fruit; and to those who, already free of the desire realm's own defilement, enter the state of correct determination, whose own cutting-off, across the path of seeing's own fifteen thought-moments, belongs to no fruit. There is no sequential case belonging to no fruit here, for what reason? Because it is only at the moment the ninth uninterrupted path becoming free of the desire realm's own defilement ceases that this cutting-off is finally exhausted, and, at the moment the ninth liberation path arises, one realizes the fruit of non-returner — and so this cutting-off belongs to the fruit of non-returner precisely then. The exhaustion of the form realm's own fetters abandoned by seeing suffering, its arising, cessation, and the path — which fruit does each belong to? The answer: each belongs to one of the four fruits of a śramaṇa, or to no place at all. As for belonging to one of the four fruits:

exactly as stated above. As for belonging to no place at all: with respect to the exhaustion of the form realm's own fetter abandoned by seeing suffering, this refers to ordinary persons already free of the form realm's own defilement, whose own cutting-off belongs to no fruit; and to those who, already free of the form realm's own defilement, enter the state of correct determination, whose own cutting-off, across the path of seeing's own fifteen thought-moments, belongs to no fruit. As for the sequential case: at the single thought-moment of direct realization regarding suffering, at each of the four thought-moments of direct realization regarding its arising and cessation, and at the three thought-moments of direct realization regarding the path, this cutting-off belongs to no fruit. With respect to the exhaustion of the form realm's own fetter abandoned by seeing its arising: this refers to ordinary persons already free of the form realm's own defilement, whose own cutting-off belongs to no fruit; and to those who, already free of the form realm's own defilement, enter the state of correct determination, whose own cutting-off, across the path of seeing's own fifteen thought-moments, belongs to no fruit. As for the sequential case: at the single thought-moment of direct realization regarding its arising, at the four thought-moments of direct realization regarding cessation, and at the three thought-moments of direct realization regarding the path, this cutting-off belongs to no fruit. With respect to the exhaustion of the form realm's own fetter abandoned by seeing cessation: this refers to ordinary persons already free of the form realm's own defilement, whose own cutting-off belongs to no fruit; and to those who, already free of the form realm's own defilement, enter the state of correct determination, whose own cutting-off, across the path of seeing's own fifteen thought-moments, belongs to no fruit. As for the sequential case: at the single thought-moment of direct realization regarding cessation and the three thought-moments of direct realization regarding the path, this cutting-off belongs to no fruit. With respect to the exhaustion of the form realm's own fetter abandoned by seeing the path: this refers to ordinary persons already free of the form realm's own defilement, whose own cutting-off belongs to no fruit; and to those who, already free of the form realm's own defilement, enter the state of correct determination, whose own cutting-off, across the path of seeing's own fifteen thought-moments, belongs to no fruit. There is no sequential case belonging to no fruit here, for what reason? Because it is only at the moment the receptivity of the subsequent cognition regarding the path ceases that this cutting-off is finally exhausted, and, at the moment the subsequent cognition regarding the path arises, one realizes, as is appropriate, one of the first three fruits — and so this cutting-off belongs to one of those first three fruits precisely then. The exhaustion of the form realm's own fetter abandoned by cultivation — which fruit does it belong to? The answer: it belongs to the fruit of arhatship, or to no place at all. As for belonging to the fruit of arhatship: when this cutting-off's own realization coincides with realizing the fruit of arhatship, it belongs to the fruit of arhatship. As for belonging to no place at all: this refers to ordinary persons already free of the form realm's own defilement, whose own cutting-off belongs to no fruit; and to those who, already free of the form realm's own defilement, enter the state of correct determination, whose own cutting-off, across the path of seeing's own fifteen thought-moments and up through the subsequent cognition regarding the path, at every stage still belonging to further training, belongs to no fruit. As for the sequential case: from the ninth liberation path becoming free of the fourth absorption's own defilement, up through the moment the vajra-like absorption becomes presently manifest, this cutting-off belongs to no fruit. The exhaustion of the formless realm's own fetters abandoned by seeing suffering, its arising, and cessation — which fruit does each belong to? The answer: each belongs to one of the four fruits of a śramaṇa, or to no place at all. As for belonging to one of the four fruits: exactly as stated above. As for belonging to no place at all: with respect to the exhaustion of the formless realm's own fetter abandoned by seeing suffering, there is no case of an ordinary person for whom this belongs to no fruit, for what reason? Because there is no ordinary person capable of becoming free of the realm of neither-perception-nor-non-perception's own fetter abandoned by seeing and by cultivation. As for the sequential case: at the single thought-moment of direct realization regarding suffering, at each of the four thought-moments of direct realization regarding its arising and cessation, and at the three thought-moments of direct realization regarding the path, this cutting-off belongs to no fruit. With respect to the exhaustion of the formless realm's own fetter abandoned by seeing its arising: there is no case of an ordinary person for whom this belongs to no fruit, this sense being exactly as stated above. As for the sequential case: at the single thought-moment of direct realization regarding its arising, at the four thought-moments of direct realization regarding cessation, and at the three thought-moments of direct realization regarding the path, this cutting-off belongs to no fruit. With respect to the exhaustion of the formless realm's own fetter abandoned by seeing cessation: there is no case of an ordinary person for whom this belongs to no fruit, this sense being exactly as stated above. As for the sequential case: at the single thought-moment of direct realization regarding cessation and the three thought-moments of direct realization regarding the path, this cutting-off belongs to no fruit. The exhaustion of the formless realm's own fetter abandoned by seeing the path — which fruit does it belong to? The answer: it belongs to one of the four fruits of a śramaṇa — when this cutting-off's own realization coincides with realizing the fruit of stream-entry, it belongs to the fruit of stream-entry,

and so on, up through, when it coincides with realizing the fruit of arhatship, it belongs to the fruit of arhatship. There is no case of an ordinary person for whom this belongs to no fruit, this sense being exactly as stated above.

There is likewise no sequential case belonging to no fruit here, for what reason? Because it is only at the moment the receptivity of the subsequent cognition regarding the path ceases that this cutting-off is finally exhausted, and, at the moment the subsequent cognition regarding the path arises, one realizes, as is appropriate, one of the first three fruits — and so this cutting-off belongs to one of those first three fruits precisely then. The exhaustion of the formless realm's own fetter abandoned by cultivation — which fruit does it belong to? The answer: it belongs to the fruit of arhatship — when this cutting-off's own realization coincides with realizing the fruit of arhatship, it belongs to the fruit of arhatship. There is no case of an ordinary person for whom this belongs to no fruit, this sense being exactly as stated above. There is likewise no sequential case belonging to no fruit here, for what reason? Because it is only at the moment the vajra-like absorption becomes presently manifest that this cutting-off is finally exhausted, and, at the moment the very first cognition of exhaustion arises, one realizes the fruit of arhatship — and so this cutting-off belongs to the fruit of arhatship precisely then.