Why Exactly Four Fruits

The three fetters through the ninety-eight latent tendencies — which fruit does each of their own exhaustion belong to? One asks: for what reason is this treatise composed? The answer: it was previously stated only how the exhaustion of the fifteen sections belongs to their respective fruits, but it was not yet stated how the exhaustion of these sixteen chapters of affliction belongs to their respective fruits — and it is in order to state this that this treatise is composed. The answer: among the three fetters, the exhaustion of the view-of-self fetter 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 exhaustion'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 view-of-self fetter. 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, the exhaustion of the view-of-self fetter belongs to no fruit. Exactly as with the exhaustion of the view-of-self fetter among the three fetters, so too should the view-of-self fetter among the five lower-fetters

and the view-of-self and extreme-view among the five views be understood likewise, since these share the same own-nature and the same counteraction. The exhaustion of clinging to rules and vows and of doubt belongs to one of the four fruits of a śramaṇa — the sense in which it belongs to one of the four fruits should be understood exactly as stated above. As for belonging to no place at all, there being no case of an ordinary person here — for what reason is this so?

Because there is no ordinary person capable of becoming free of the realm of neither-perception-nor-non-perception's own clinging to rules and vows or doubt. 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 exhaustion is finally complete, 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 exhaustion of clinging to rules and vows and of doubt belongs to one of those first three fruits precisely then. Exactly as with the exhaustion of clinging to rules and vows and of doubt among the three fetters, so too should the flood and yoke of view among the four floods and yokes; view-clinging and clinging to rules and vows among the four graspings; clinging to rules and vows and the bodily tie of holding this alone to be true among the four bodily ties; clinging to rules and vows and doubt among the five lower-fetters; wrong view, view-clinging, and clinging to rules and vows among the five views; and the view and doubt latent tendencies among the seven latent tendencies

be understood likewise, and, among the nine fetters, the view-fetter, the grasping-fetter, and the exhaustion of the doubt-fetter be understood likewise, since these share the same own-nature and the same counteraction. The exhaustion of the three unwholesome roots 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 exhaustion'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 exhaustion 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 exhaustion, 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 exhaustion is finally complete, and, at the moment the ninth liberation path arises, one realizes the fruit of non-returner — and so this exhaustion belongs to the fruit of non-returner precisely then. Exactly as with the exhaustion of the three unwholesome roots, so too should the desire-contaminant among the three contaminants; the flood and yoke of desire among the four floods and yokes; the grasping of desire among the four graspings; craving and hatred among the four bodily ties; the first four among the five hindrances; the fetters of hatred, envy, and stinginess among the five fetters; craving and hatred among the five lower-fetters; the craving-bodies born of nose- and tongue-contact among the six craving-bodies; craving and hatred among the seven latent tendencies; and, among the nine fetters, the fetters of hatred,

envy, and stinginess be understood likewise, since these share the same own-nature and the same counteraction. The exhaustion of the existence-contaminant and the ignorance-contaminant belongs to the fruit of arhatship — when this exhaustion'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 existence-contaminant and ignorance-contaminant. 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 exhaustion is finally complete, and, at the moment the very first cognition of exhaustion arises, one realizes the fruit of arhatship — and so this exhaustion belongs to the fruit of arhatship precisely then. Exactly as with the exhaustion of the existence-contaminant and the ignorance-contaminant, so too should the flood and yoke of existence and of ignorance among the four floods and yokes; the grasping of attachment to one's own doctrine among the four graspings; the fetters of craving and conceit among the five fetters; the remaining four among the five upper-fetters, excluding craving for form; the craving-body born of mind-contact among the six craving-bodies; the latent tendencies of craving for existence, ignorance, and conceit among the seven latent tendencies; and, among the nine fetters, the fetters of craving, conceit, and ignorance, be understood likewise, since these share the same own-nature and the same counteraction. The exhaustion of the doubt-hindrance 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: this refers to ordinary persons already free of the desire realm's own defilement, whose own exhaustion of the doubt-hindrance 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 exhaustion of the doubt-hindrance, 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, the exhaustion of the doubt-hindrance belongs to no fruit. The exhaustion of the upper-fetter of craving for form belongs to the fruit of arhatship, or to no place at all.

As for belonging to the fruit of arhatship: when this exhaustion'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 exhaustion 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 exhaustion, 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 exhaustion belongs to no fruit. Exactly as with the exhaustion of the upper-fetter of craving for form, so too should the exhaustion of the craving-bodies born of eye-, ear-, and body-contact be understood likewise, since these share the same own-nature and the same counteraction — though with this one difference: here, the case of belonging to no place at all ought properly to state that this refers to ordinary persons already free of the Brahmā-world's own defilement, whose own exhaustion belongs to no fruit; and to those who, already free of the Brahmā-world's own defilement, enter the state of correct determination, whose own exhaustion, 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 first absorption's own defilement, up through the moment the vajra-like absorption becomes presently manifest, this exhaustion belongs to no fruit.

Among the ninety-eight latent tendencies, the exhaustion of the desire realm's own latent tendencies abandoned by seeing suffering, its arising, cessation, and the path belongs to one of the four fruits of a śramaṇa, or to no place at all — this being exactly as stated for the exhaustion of the desire realm's own first four sections among the fifteen sections of fetters. The exhaustion of the desire realm's own latent tendencies abandoned by cultivation belongs to either the fruit of non-returner or of arhatship, or to no place at all — this being exactly as stated for the exhaustion of the desire realm's own fifth section among the fifteen sections of fetters. The exhaustion of the form realm's own latent tendencies abandoned by seeing suffering, its arising, cessation, and the path belongs to one of the four fruits of a śramaṇa, or to no place at all — this being exactly as stated for the exhaustion of the form realm's own first four sections among the fifteen sections of fetters. The exhaustion of the form realm's own latent tendencies abandoned by cultivation belongs to the fruit of arhatship, or to no place at all — this being exactly as stated for the exhaustion of the form realm's own fifth section among the fifteen sections of fetters.

The exhaustion of the formless realm's own latent tendencies abandoned by seeing suffering, its arising, and cessation belongs to one of the four fruits of a śramaṇa, or to no place at all — this being exactly as stated for the exhaustion of the formless realm's own first three sections among the fifteen sections of fetters. The exhaustion of the formless realm's own latent tendencies abandoned by seeing the path belongs to one of the four fruits of a śramaṇa — this being exactly as stated for the exhaustion of the formless realm's own fourth section among the fifteen sections of fetters. The exhaustion of the formless realm's own latent tendencies abandoned by cultivation belongs to the fruit of arhatship — this being exactly as stated for the exhaustion of the formless realm's own fifth section among the fifteen sections of fetters. Within the approach to stream-entry, the exhaustion of fetters belongs to which fruit? The answer: to no place at all, for what reason? Because, prior to the fruit of stream-entry, there exists no fruit of a śramaṇa to which this exhaustion could belong. Within the fruit of stream-entry, the exhaustion of fetters belongs to which fruit? The answer: to the fruit of stream-entry, this fruit comprehensively gathering the exhaustion of the fetters abandoned by seeing across all three realms. Within the approach to once-returning, the exhaustion of fetters belongs to which fruit? The answer: to the fruit of stream-entry, or to no place at all. As for belonging to the fruit of stream-entry: this refers to this same fruit comprehensively gathering the exhaustion of the fetters abandoned by seeing across all three realms. As for belonging to no place at all: this refers to one who, being twice free of the desire realm's own defilement, enters the state of correct determination, whose own exhaustion of fetters, across the path of seeing's own fifteen thought-moments, belongs to no fruit. As for the sequential case: the exhaustion of the desire realm's own first five grades of affliction abandoned by cultivation belongs to no fruit, for what reason? Because this is precisely what is realized by the path toward the superior fruit — exactly as the path toward the superior fruit itself belongs to no fruit, so too, by the same principle, ought the exhaustion it attains. Within the fruit of once-returning, the exhaustion of fetters belongs to which fruit? The answer: to the fruit of once-returning, this fruit comprehensively gathering the exhaustion of the fetters abandoned by seeing across all three realms, together with the exhaustion of the desire realm's own first six grades of affliction abandoned by cultivation. Within the approach to non-returning, the exhaustion of fetters belongs to which fruit? The answer: to the fruit of once-returning, or to no place at all. As for belonging to the fruit of once-returning: this refers to this same fruit comprehensively gathering the exhaustion of the fetters abandoned by seeing across all three realms, together with the exhaustion of the desire realm's own first six grades of affliction abandoned by cultivation. As for belonging to no place at all: this refers to one who, already free of the desire realm's defilement, up through the sphere of nothingness's own, enters the state of correct determination, whose own exhaustion of fetters, across the path of seeing's own fifteen thought-moments, belongs to no fruit. As for the sequential case: the exhaustion of the desire realm's own seventh and eighth grades of affliction abandoned by cultivation belongs to no fruit. Within the fruit of non-returning, the exhaustion of fetters belongs to which fruit? The answer: to the fruit of non-returning, this fruit comprehensively gathering the exhaustion of the fetters abandoned by seeing across all three realms, together with the exhaustion of the desire realm's own fetters abandoned by cultivation entirely. Within the approach to arhatship, the exhaustion of fetters belongs to which fruit? The answer: to the fruit of non-returning, or to no place at all. As for belonging to the fruit of non-returning: this refers to this same fruit comprehensively gathering the exhaustion of the fetters abandoned by seeing across all three realms, together with the exhaustion of the desire realm's own fetters abandoned by cultivation entirely. As for belonging to no place at all: this refers to the exhaustion of the fetters belonging to becoming free of the first absorption's own first grade of affliction, up through the realm of neither-perception-nor-non-perception's own eighth grade, which belongs to no fruit, for what reason? Because this is precisely what is realized by the path toward the superior fruit — exactly as the path toward the superior fruit itself belongs to no fruit, so too, by the same principle, ought the exhaustion it attains. Within the fruit of arhatship, the exhaustion of fetters belongs to which fruit? The answer: to the fruit of arhatship, this fruit comprehensively gathering the exhaustion of every fetter whatsoever, abandoned by both seeing and cultivation, across all three realms. One asks: does this passage speak of the exhaustion of fetters already possessed within each approach and fruit, or does it speak of the exhaustion of fetters newly realized within each approach and fruit? Whichever position is granted, what fault follows? Both alternatives carry a fault. For what reason is this so? If it speaks of the exhaustion of fetters already possessed, then the exhaustion of fetters within the first three fruits ought not to be said to belong solely to that fruit itself — as when one who, already free of the desire realm's own first five grades of affliction, enters the state of correct determination and, at the moment of the subsequent cognition regarding the path, realizes the fruit of stream-entry, his own exhaustion of the desire realm's own five grades of affliction abandoned by cultivation does not belong to this fruit at all — why, then, is this not said to belong to no place? And, further, one who, already free of the desire realm's own first eight grades of affliction, enters the state of correct determination and, at the moment of the subsequent cognition regarding the path, realizes the fruit of once-returning,

his own exhaustion of the desire realm's own seventh and eighth grades of affliction abandoned by cultivation likewise does not belong to this fruit — why, then, is this not said to belong to no place? And, further, one who, already free of the desire realm's own defilement, up through the sphere of nothingness's own, enters the state of correct determination and, at the moment of the subsequent cognition regarding the path, realizes the fruit of non-returning, his own exhaustion of the upper two realms' own seven grounds of affliction abandoned by cultivation likewise does not belong to this fruit — why, then, is this not said to belong to no place? And, if it speaks of the exhaustion of fetters newly realized, then the exhaustion of fetters within the latter three approaches ought likewise not to be said to belong to the preceding fruit, since the newly realized exhaustion of fetters within an approach certainly does not belong to the preceding fruit at all. The answer: this passage speaks generally of the exhaustion of fetters already possessed within each approach and fruit. One asks: if this is so, this soundly reconciles the objection concerning the latter three approaches — how, then, is the objection concerning the first three fruits to be reconciled? The answer: this passage speaks with reference to one who is fully bound and enters the path of seeing — and so the exhaustion of fetters possessed by the first three fruits is said to belong solely to that fruit itself. There are those who say: here, the fruit-stage speaks of what is newly realized, since one's own sought-after aim is thereby fulfilled there, while the approach-stage, its own sought-after task not yet fulfilled, speaks generally of what is possessed — both explanations, of the approach and the fruit, thus being soundly reconciled.

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 belongs to which fruit? The answer: to the fruit of once-returning, or to no place at all. As for belonging to the fruit of once-returning: this refers to the exhaustion of the desire realm's own first six grades of affliction abandoned by cultivation. As for belonging to no place at all: this refers to the exhaustion of the desire realm's own seventh and eighth grades of affliction abandoned by cultivation. 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 belongs to which fruit? The answer: to no place at all — that is, the exhaustion of the fetters abandoned by cultivation belonging to becoming free of the first absorption's own first grade of affliction, up through the fourth absorption's own eighth grade, belongs to no fruit. 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 belongs to which fruit?

The answer: to no place at all — that is, the exhaustion of the fetters abandoned by cultivation belonging to 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, belongs to no fruit.

This treatise here speaks of four fruits of a śramaṇa, namely, the fruit of stream-entry, of once-returning, of non-returning, and of arhatship. One asks: for what reason does it speak of these four fruits of a śramaṇa? The answer: in order to put a stop to other schools and to display one's own correct position. That is, there are those who say that the four fruits of a śramaṇa are purely unconditioned, as the Vibhājyavādins do. One asks: for what reason do they hold this position? The answer: they hold this on the basis of scripture, as the scripture states: the Buddha told the monks,

'I shall now explain to you the very nature of a śramaṇa, and śramaṇahood itself, and the fruit of a śramaṇa. What is the nature of a śramaṇa? It is the noble eightfold path. What is a śramaṇa? It is one who possesses this dharma. What is the fruit of a śramaṇa? It is the fruit of stream-entry, and so on, through the fruit of arhatship. What is the fruit of stream-entry? It is the final abandonment of the three fetters. What is the fruit of once-returning? It is the final abandonment of the three fetters, together with the attenuation of craving, hatred, and delusion. What is the fruit of non-returning? It is the final abandonment of the five lower-fetters. What is the fruit of arhatship? It is the final abandonment of craving, hatred, delusion, and every affliction whatsoever.' It is on the basis of this scripture that the fruit of a śramaṇa is said to be purely unconditioned. In order to put a stop to this position, and to display that the fruit of a śramaṇa is both conditioned and unconditioned, this treatise is composed. Were the fruit of a śramaṇa purely unconditioned, this would contradict scripture, as the scripture states that there are those who proceed along the four approaches and those who abide in the four fruits — here, "abiding" means abiding in a conditioned fruit, not an unconditioned one, since an unconditioned fruit cannot properly be "abided in" at all. They hold this position: it is likewise proper to speak of "abiding" within an unconditioned fruit — as the Prajñapti-śāstra states: he abides in his own cutting-off, no longer seeking superior progress, seeking neither to attain what is not yet attained, nor to obtain what is not yet obtained, nor to reach what is not yet reached, nor to realize what is not yet realized. But that treatise's own statement proves nothing, for what reason? Because its own underlying intent speaks of abiding in the path, that is, "abiding in the cutting-off" does not mean riding upon an elephant or horse and thereby "abiding" atop that elephant or horse, but rather refers to neither advancing nor regressing with respect to the very path that realizes that cutting-off, and it is this that is named "abiding." A further scripture speaks only of the fruit of a śramaṇa as conditioned — as when it states that, once the five faculties are supremely strong, sharp, swift, and complete,

this is named the doubly-liberated arhat's fruit; the next, somewhat lesser, is named the wisdom-liberated arhat's fruit; the next, still lesser, is named the fruit of non-returning; the next, still lesser, is named the fruit of once-returning; the very least is named the fruit of stream-entry.' Here, it is solely the superior or inferior differences among the five faculties — faith and the rest — that are named the fruit of a śramaṇa, and it is thereby known that the fruit of a śramaṇa is not merely unconditioned. One asks: if the fruit of a śramaṇa is likewise conditioned, then how is the scripture cited above to be reconciled? The answer: the four fruits of a śramaṇa are indeed, in truth, both conditioned and unconditioned — and, as for that scripture's speaking of it as unconditioned alone, for what reason is this so? Because it speaks solely of the fruit itself: whatever dharma is the fruit of a śramaṇa without also being the very nature of a śramaṇa, that scripture speaks of as the path, whereas the fruit of a śramaṇa, being likewise the very nature of a śramaṇa, that scripture does not speak of in this way. Further, whatever dharma is the fruit of a brahmin without also being the very nature of a brahmin, that scripture speaks of as the path, whereas the fruit of a brahmin, being likewise the very nature of a brahmin, that scripture does not speak of in this way. Further, whatever dharma is the fruit of the holy life without also being the very nature of the holy life, that scripture speaks of as the path, whereas the fruit of the holy life, being likewise the very nature of the holy life, that scripture does not speak of in this way.

Further, whatever dharma is a fruit without also possessing a fruit of its own, that scripture speaks of as the path, whereas a fruit that likewise possesses a fruit of its own, that scripture does not speak of in this way. Further, whatever dharma is freedom without also possessing a freedom of its own, that scripture speaks of as the path, whereas freedom that likewise possesses a freedom of its own, that scripture does not speak of in this way. Further, whatever dharma is what is sought, without also being what is to be shunned, that scripture speaks of as the path, whereas what is sought, being likewise what is to be shunned, that scripture does not speak of in this way. In order to put a stop to what other schools thus claim, and to display one's own school's own position, the four fruits are spoken of. Further, this is not merely in order to put a stop to other schools, but in order to open up and expound the correct principle of the very characteristics of dharmas, causing others to comprehend it, that the four fruits are spoken of. One asks: what is the own-nature of the four fruits of a śramaṇa? The answer: the Prakaraṇapāda states as follows: the fruit of stream-entry is of two kinds, conditioned and unconditioned. What is the conditioned fruit of stream-entry? It is this: one who realizes the fruit of stream-entry has already attained, is presently attaining, and will attain the various dharmas of further training — "already attained" referring to the past, "presently attaining" to the present, and "will attain" to the future. What is the unconditioned fruit of stream-entry? It is this: one who realizes the fruit of stream-entry has already attained, is presently attaining, and will attain the various cuttings-off of the fetters — "already attained" referring to the past, "presently attaining" to the present, and "will attain" to the future. One asks: the path, being conditioned, falls within the three times, and so it may properly be said to have already been attained, to be presently being attained, and to be about to be attained with respect to it — but cutting-off is unconditioned, and does not fall within the three times; how, then, can it be said to have already been attained, to be presently being attained, and to be about to be attained? The answer: the Prakaraṇapāda ought properly to state that, with respect to the various cuttings-off of the fetters, one obtains, acquires, touches, and realizes them, and ought not to speak of having already attained, presently attaining, and being about to attain them. Its speaking this way carries a different underlying intent, seeking to display both the possession of that cutting-off and the possession of its own continuity — that is, the possession of that cutting-off, when in the past, is named already attained; when in the present, presently attaining; when in the future, about to attain; and its continuity, meaning the continuity of the realized cutting-off itself, when in the past, is likewise named already attained; when in the present, presently attaining; when in the future, about to attain. That same treatise further states that the fruit of once-returning is of two kinds, conditioned and unconditioned. What is the conditioned fruit of once-returning? It is this: one who realizes the fruit of once-returning has already attained, is presently attaining, and will attain the various dharmas of further training — the remainder exactly as stated above. What is the unconditioned fruit of once-returning? It is this: one who realizes the fruit of once-returning has already attained, is presently attaining, and will attain the various cuttings-off of the fetters — the remainder exactly as stated above. The fruit of non-returning is of two kinds, conditioned and unconditioned. What is the conditioned fruit of non-returning? It is this: one who realizes the fruit of non-returning has already attained, is presently attaining, and will attain the various dharmas of further training — the remainder exactly as stated above. What is the unconditioned fruit of non-returning? It is this: one who realizes the fruit of non-returning has already attained, is presently attaining, and will attain the various cuttings-off of the fetters — the remainder exactly as stated above. The fruit of arhatship is of two kinds, conditioned and unconditioned. What is the conditioned fruit of arhatship? It is this: one who realizes the fruit of arhatship has already attained, is presently attaining, and will attain the various dharmas of no-further-training —

the remainder exactly as stated above. What is the unconditioned fruit of arhatship? It is this: one who realizes the fruit of arhatship has already attained, is presently attaining, and will attain the various cuttings-off of the fetters — the remainder exactly as stated above. The Prajñapti-śāstra likewise states: the fruit of stream-entry is of two kinds, conditioned and unconditioned. What is the conditioned fruit of stream-entry? It is this very fruit's own possession, together with the possession of this very possession. This fruit's own possession refers to the conditioned and unconditioned possession of the fruit of stream-entry; this possession of the possession refers to the possession of that very fruit's own possession — that is, on account of possessing this fruit's own possession, one comes to possess the fruit of stream-entry, and on account of possessing this possession of the possession, one comes to possess this fruit's own possession. If the various faculties, powers, moral discipline, and wholesome roots belonging to further training, the eight further-training dharmas, and every dharma of this same class belonging to further training are present, this is named the conditioned fruit of stream-entry. What is the unconditioned fruit of stream-entry? It is this: the final abandonment of the three fetters, together with the final abandonment of every fetter-dharma of this same class, and the final abandonment of eighty-eight latent tendencies, together with the final abandonment of every latent-tendency-dharma of this same class — this is named the unconditioned fruit of stream-entry. The fruit of once-returning is of two kinds, conditioned and unconditioned. What is the conditioned fruit of once-returning? It is this very fruit's own possession, together with the possession of this very possession — the remainder exactly as stated above. If the various faculties, powers, moral discipline, and wholesome roots belonging to further training, the eight further-training dharmas, and every dharma of this same class belonging to further training are present, this is named the conditioned fruit of once-returning. What is the unconditioned fruit of once-returning? It is this: the final abandonment of the three fetters, together with the final abandonment of every fetter-dharma of this same class, and the final abandonment of eighty-eight latent tendencies, together with the final abandonment of every latent-tendency-dharma of this same class, together with the twofold attenuation of craving, hatred, and delusion, and the twofold attenuation of every afflictive-dharma of this same class — this is named the unconditioned fruit of once-returning. The fruit of non-returning is of two kinds, conditioned and unconditioned. What is the conditioned fruit of non-returning? It is this very fruit's own possession, together with the possession of this very possession — the remainder exactly as stated above. If the various faculties, powers, moral discipline, and wholesome roots belonging to further training, the eight further-training dharmas, and every dharma of this same class belonging to further training are present, this is named the conditioned fruit of non-returning.

What is the unconditioned fruit of non-returning? It is this: the final abandonment of the five lower-fetters, together with the final abandonment of every fetter-dharma of this same class, and the final abandonment of ninety-two latent tendencies, together with the final abandonment of every latent-tendency-dharma of this same class — this is named the unconditioned fruit of non-returning. The fruit of arhatship is of two kinds, conditioned and unconditioned. What is the conditioned fruit of arhatship? It is this very fruit's own possession, together with the possession of this very possession — the remainder exactly as stated above. If the various faculties, powers, moral discipline, and wholesome roots belonging to no-further-training, the ten no-further-training dharmas, and every dharma of this same class belonging to no-further-training are present, this is named the conditioned fruit of arhatship. What is the unconditioned fruit of arhatship? It is this: the final abandonment of craving, hatred, and delusion,

together with the final abandonment of every affliction whatsoever; transcending every destiny, cutting off every pathway; extinguishing the three kinds of fire, crossing the four floods; overthrowing every arrogance, becoming free of every thirsting craving; shattering the storehouse of clinging; being of supreme finality, supreme tranquility, and supreme bliss; and the exhaustion, freedom, cessation, and nirvāṇa of every craving — this is named the unconditioned fruit of arhatship. This, then, is the own-nature, own-substance, characteristic, portion, and fundamental nature of the four fruits of a śramaṇa. Having stated their own-nature, the treatise ought now to state the reason for that name. One asks: for what reason is this named the fruit of a śramaṇa? What sense does "fruit of a śramaṇa" carry? The answer: the noble path in its entirety is the very nature of a śramaṇa, while the conditioned and unconditioned dharmas, and the various instances of analytical cessation, are this śramaṇa's own fruit, and are therefore named the fruit of a śramaṇa. One asks: if this is so, then this fruit ought not to be limited to only four — that is, within the path of seeing, the class of eight receptivities is the very nature of a śramaṇa, the class of eight cognitions is the conditioned fruit of a śramaṇa, and the eight sections of dharmas cut off are the unconditioned fruit of a śramaṇa; at the moment of becoming free of the desire realm's own defilement, the nine uninterrupted paths are the very nature of a śramaṇa, the nine liberation paths are the conditioned fruit of a śramaṇa, and the nine grades of dharmas cut off are the unconditioned fruit of a śramaṇa — and so on, up through, at the moment of becoming free of the realm of neither-perception-nor-non-perception's own defilement, this should be understood likewise. In this way, there would come to be eighty-nine conditioned fruits of a śramaṇa and eighty-nine unconditioned fruits of a śramaṇa; and, following this account, this fruit of a śramaṇa would number two hundred and sixty-seven in all — eighty-nine belonging to the past, eighty-nine to the present, and eighty-nine to the future. The Prakaraṇapāda states as follows: what is meant by "the dharma of fruit"? It refers to every conditioned dharma whatsoever, together with analytical cessation — following however many thought-moments the various noble paths occupy, there exist that same number of conditioned fruits of a śramaṇa; following however great a quantity of contaminated dharmas there are, analytical cessation likewise exists in that same quantity, and, following however many instances of unconditioned analytical cessation there are, there exist that same number of unconditioned fruits of a śramaṇa. Were one to distinguish these by the very thought-moments present within a given person, there would then exist innumerable, boundless substances of the fruit of a śramaṇa — for what reason, then, does the treatise speak of only four fruits of a śramaṇa?

There are those who say: this is because the World-Honored One spoke in whatever way was most fitting for those he was converting, giving an abridged account of what remained beyond. The Venerable Pārśva says: only the Buddha, the World-Honored One himself, is capable of fully comprehending every dharma's own nature, characteristic, function, and precise boundary — no one else is capable of knowing this; whatever was fit to be established as a fruit of a śramaṇa, he thereupon established, and whatever was not fit, he did not establish — and so this ought not to be questioned. The Venerable Vasumitra says as follows: this is because the World-Honored One spoke concisely and essentially for the sake of those seeking to open their own wisdom — and so this ought not to be questioned. Further, these four fruit-stages are easily seen and easily designated — one can say, this is the fruit of stream-entry, and so on, up through, this is the fruit of arhatship — while every other stage is difficult to see and difficult to designate, and it is for this reason that the Buddha speaks of only four fruits of a śramaṇa. Further, at these four fruit-stages, practitioners give rise to a supreme joy with respect to the fruit, unlike at any other stage —

exactly as a farmer, having tended his crops throughout the six months of the growing season, gives rise to a great joy upon gathering the harvest and storing it upon the threshing-floor; this case is exactly the same, and it is for this reason that the Buddha speaks of only four fruits of a śramaṇa. Further, these four fruit-stages possess three conditions in full: first, relinquishing the path previously attained; second, attaining the path never before attained; third, realizing the single, unified attainment of the cutting-off of the fetters — unlike any other stage — and it is for this reason that the Buddha speaks of only four fruits of a śramaṇa. Further, these four fruit-stages possess five conditions in full: first, relinquishing the path previously attained; second, attaining the path never before attained; third, realizing the single, unified attainment of the cutting-off of the fetters; fourth, suddenly attaining all eight cognitions; fifth, simultaneously cultivating all sixteen aspects — unlike any other stage — and it is for this reason that the Buddha speaks of only four fruits of a śramaṇa. Further, these four fruit-stages are the practitioner's own supreme place of secure rest and repose, unlike any other stage, and it is for this reason that the Buddha speaks of only four fruits of a śramaṇa. Further, at these four fruit-stages, the noble path present there constitutes both the exertion itself and the completion of that exertion, and the cutting-off of the fetters present there constitutes both the very task itself and the completion of that task; at every other stage, the noble path constitutes the exertion but not its completion, and the cutting-off of the fetters constitutes the task but not its completion — and it is for this reason that the Buddha speaks of only four fruits of a śramaṇa. Further, these four fruit-stages allow practitioners to cultivate the noble path extensively, unlike any other stage, and it is for this reason that the Buddha speaks of only four fruits of a śramaṇa. Further, at these four fruit-stages, practitioners are able correctly to discern merit from fault — merit referring to the path and the path's own fruit, fault referring to the causes and results of birth-and-death — unlike any other stage, and it is for this reason that the Buddha speaks of only four fruits of a śramaṇa. Further, it is only at these four fruit-stages that practitioners are able correctly to grasp the characteristics of the four noble truths, unlike any other stage — exactly as a person traveling along a road cannot correctly discern the directions of the four quarters, and can only correctly discern them once he sits still in a single place; this case is exactly the same, and it is for this reason that the Buddha speaks of only four fruits of a śramaṇa. Further, at these four fruit-stages, when one regresses and loses the fruit, there are witnesses who know of it, unlike any other stage — exactly as, when something is stolen within a village or town, there being witnesses who know of it, this differs from theft occurring between two such places — and it is for this reason that the Buddha speaks of only four fruits of a śramaṇa. Further, at these four fruit-stages, practitioners have previously undertaken extensive preparatory practice, firmly established and secure, unlike any other stage. As for the fruit of stream-entry's own prior extensive preparatory practice, this refers to the fact that, in seeking beforehand the fruit of liberation, one diligently cultivates giving and pure moral discipline,

the contemplation of impurity, mindfulness of the in-and-out breath, the applications of mindfulness, wisdom acquired through hearing, reflection, and cultivation, and heat, summit, receptivity, and the supreme worldly dharma, together with the path of seeing's own fifteen thought-moments — this altogether is named firmly established preparation. There are those who say: everything from the very beginning up through the supreme worldly dharma is named extensive preparatory practice, while the path of seeing's own fifteen thought-moments are named firmly established preparation. As for the fruit of once-returner's own prior extensive preparatory practice, this refers to exactly what has just been stated, together with the preparatory paths, six uninterrupted paths, and five liberation paths involved in becoming free of the desire realm's own defilement — this being named firmly established preparation. There are those who say: the fruit of stream-entry itself is named firmly established preparation. As for the fruit of non-returner's own prior extensive preparatory practice, this refers to exactly what has just been stated, together with the preparatory paths, three uninterrupted paths, and two liberation paths involved in becoming free of the desire realm's own defilement — this being named firmly established preparation. There are those who say: the fruit of once-returner itself is named firmly established preparation. As for the fruit of arhatship's own prior extensive preparatory practice, this refers to exactly what has just been stated, together with the preparatory paths involved in becoming free of the first absorption's own first grade of affliction, up through the vajra-like absorption itself — this altogether being named firmly established preparation. There are those who say: the fruit of non-returner itself is named firmly established preparation — and it is for this reason that the Buddha speaks of only four fruits of a śramaṇa. Further, at these four fruit-stages, practitioners have cut off and brought to rest every further possibility of rebirth, unlike any other stage — that is, the fruit of stream-entry excludes seven rebirths in the desire realm, together with one rebirth in each single location of the form and formless realms, every remaining possibility of rebirth having attained analytical cessation; the fruit of once-returning excludes two rebirths in the desire realm, together with one rebirth in each single location of the form and formless realms, every remaining possibility of rebirth having attained analytical cessation; the fruit of non-returning excludes one rebirth in each single location of the form and formless realms, every remaining possibility of rebirth having attained analytical cessation; the fruit of arhatship has attained analytical cessation with respect to every possibility of rebirth whatsoever — and it is for this reason that the Buddha speaks of only four fruits of a śramaṇa. Further, at these four fruit-stages, practitioners have achieved the comprehensive gathering of the cutting-off of the afflictions abandoned by both seeing and cultivation across all three realms, unlike any other stage — that is, the stage of stream-entry comprehensively gathers the cutting-off of the afflictions abandoned by seeing across all three realms; the stage of once-returning comprehensively gathers the cutting-off of the afflictions abandoned by seeing across all three realms, together with the desire realm's own first six grades of affliction abandoned by cultivation; the stage of non-returning comprehensively gathers the cutting-off of the afflictions abandoned by seeing across all three realms, together with all nine grades of the desire realm's own affliction abandoned by cultivation; the stage of arhatship comprehensively gathers the cutting-off of every affliction whatsoever, abandoned by both seeing and cultivation, across all three realms — and it is for this reason that the Buddha speaks of only four fruits of a śramaṇa. Further, these four fruit-stages are the very place practitioners originally sought, unlike any other stage, and it is for this reason that the Buddha speaks of only four fruits of a śramaṇa. Further, at these four fruit-stages, practitioners are said to possess this feature of regression: so long as one has not yet regained the fruit, death is certainly impossible — unlike any other stage — and it is for this reason that the Buddha speaks of only four fruits of a śramaṇa. Further, these four fruit-stages counteract the five destinies, attaining analytical cessation with respect to them, unlike any other stage — that is, the fruit of stream-entry counteracts the hell, animal, and hungry-ghost destinies, attaining analytical cessation with respect to them; the fruit of once-returning counteracts a portion of the human destiny, attaining analytical cessation with respect to it;

the fruit of non-returning counteracts the entirety of the human destiny, attaining analytical cessation with respect to it; the fruit of arhatship counteracts the heavenly destiny, attaining analytical cessation with respect to it — and it is for this reason that the Buddha speaks of only four fruits of a śramaṇa. Further, these four fruit-stages counteract the four modes of birth, attaining analytical cessation with respect to them, unlike any other stage — that is, the fruit of stream-entry counteracts egg-birth and moisture-birth, attaining analytical cessation with respect to them; the fruit of once-returning counteracts a portion of womb-birth, attaining analytical cessation with respect to it; the fruit of non-returning counteracts the entirety of womb-birth, attaining analytical cessation with respect to it; the fruit of arhatship counteracts spontaneous birth, attaining analytical cessation with respect to it — and it is for this reason that the Buddha speaks of only four fruits of a śramaṇa. Further, these four fruit-stages counteract two extremes, unlike any other stage — "the two extremes" referring to the desire realm and the summit of existence: counteracting the desire realm's own extreme, one attains the fruits of once-returning and non-returning; counteracting the summit of existence's own extreme, one attains the fruits of stream-entry and arhatship — and it is for this reason that the Buddha speaks of only four fruits of a śramaṇa. Further, these four fruit-stages counteract the two roots of existence, unlike any other stage — "the two roots of existence" referring to the desire realm and the summit of existence: counteracting the desire realm's own root of existence, one attains the fruits of once-returning and non-returning; counteracting the summit of existence's own root of existence, one attains the fruits of stream-entry and arhatship — and it is for this reason that the Buddha speaks of only four fruits of a śramaṇa. Further, these four fruit-stages are capable of finally counteracting two kinds of evil intention, together with the aggregates that serve as the basis for their ripened result, unlike any other stage. The two kinds of evil intention are these:

the intention that cuts off wholesome roots, and the intention that gives rise to an act of immediate retribution. The fruit of stream-entry is capable of finally counteracting the intention that cuts off wholesome roots; the fruit of once-returning is capable of finally counteracting the intention that gives rise to an act of immediate retribution; the fruit of non-returning is capable of finally counteracting the ripened result of such intentions; the fruit of arhatship is capable of finally counteracting the aggregates that serve as their basis — and it is for this reason that the Buddha speaks of only four fruits of a śramaṇa. Further, these four fruit-stages counteract three dharmas, unlike any other stage — that is, the fruit of stream-entry counteracts the three fetters; the fruit of once-returning counteracts the three unwholesome roots together with a portion of the desire-contaminant; the fruit of non-returning counteracts the three unwholesome roots together with the desire-contaminant entirely; the fruit of arhatship counteracts the existence-contaminant and the ignorance-contaminant — and it is for this reason that the Buddha speaks of only four fruits of a śramaṇa. Further, these four fruit-stages counteract four dharmas, unlike any other stage — that is, the fruit of stream-entry counteracts the flood and yoke of view, view-clinging, clinging to rules and vows, and the latter two bodily ties; the fruit of once-returning counteracts the flood and yoke of desire, grasping, and a portion of the first two bodily ties; the fruit of non-returning counteracts the flood and yoke of desire, grasping, and the first two bodily ties entirely; the fruit of arhatship counteracts the flood and yoke of existence and of ignorance, together with the grasping of attachment to one's own doctrine — and it is for this reason that the Buddha speaks of only four fruits of a śramaṇa. Further, these four fruit-stages counteract five dharmas, unlike any other stage — that is, the fruit of stream-entry counteracts the doubt-hindrance, the latter three lower-fetters, and the five views; the fruit of once-returning counteracts the first four hindrances, the fetters of hatred, envy, and stinginess, and a portion of the first two lower-fetters; the fruit of non-returning counteracts the first four hindrances, the fetters of hatred, envy, and stinginess, and the first two lower-fetters entirely; the fruit of arhatship counteracts the fetters of craving and conceit, together with the five upper-fetters — and it is for this reason that the Buddha speaks of only four fruits of a śramaṇa. Further, these four fruit-stages counteract the six craving-bodies, unlike any other stage — that is, the fruit of stream-entry counteracts the craving-body born of mind-contact abandoned by seeing; the fruit of once-returning counteracts a portion of the craving-bodies born of nose- and tongue-contact; the fruit of non-returning counteracts the craving-bodies born of nose- and tongue-contact entirely; the fruit of arhatship counteracts the craving-bodies born of eye-, ear-, and body-contact, together with the craving-body born of mind-contact abandoned by cultivation — and it is for this reason that the Buddha speaks of only four fruits of a śramaṇa. Further, these four fruit-stages counteract the seven latent tendencies,

unlike any other stage — that is, the fruit of stream-entry counteracts the view and doubt latent tendencies; the fruit of once-returning counteracts a portion of the desire-craving and hatred latent tendencies; the fruit of non-returning counteracts the desire-craving and hatred latent tendencies entirely; the fruit of arhatship counteracts the latent tendencies of craving for existence, conceit, and ignorance — and it is for this reason that the Buddha speaks of only four fruits of a śramaṇa. Further, these four fruit-stages counteract the nine fetters, unlike any other stage — that is, the fruit of stream-entry counteracts the view-fetter, the grasping-fetter, and the doubt-fetter; the fruit of once-returning counteracts a portion of the fetters of hatred, envy, and stinginess; the fruit of non-returning counteracts the fetters of hatred, envy, and stinginess entirely; the fruit of arhatship counteracts the fetters of craving, conceit, and ignorance — and it is for this reason that the Buddha speaks of only four fruits of a śramaṇa. Further, these four fruit-stages counteract the ninety-eight latent tendencies, unlike any other stage — that is, the fruit of stream-entry counteracts the latent tendencies abandoned by seeing across all three realms;

the fruit of once-returning counteracts a portion of the desire realm's own latent tendencies abandoned by cultivation; the fruit of non-returning counteracts the desire realm's own latent tendencies abandoned by cultivation entirely; the fruit of arhatship counteracts the form and formless realms' own latent tendencies abandoned by cultivation — and it is for this reason that the Buddha speaks of only four fruits of a śramaṇa. Further, these four fruit-stages each emerge from one particular boundary of severe affliction, unlike any other stage — that is, the fruit of stream-entry emerges from the boundary of the severe affliction abandoned by seeing; the fruit of once-returning emerges from the boundary of the severe affliction capable of giving rise to the five acts of immediate retribution — that is, the desire realm's own first six grades of affliction are capable of giving rise to the five acts of immediate retribution, while the latter three grades are not, their own power being too weak; the fruit of non-returning emerges from the boundary of every unwholesome, severe affliction; the fruit of arhatship emerges from the boundary of every neutral, severe affliction — and it is for this reason that the Buddha speaks of only four fruits of a śramaṇa.

One asks: for what reason does becoming free of the desire realm's own defilement establish two fruits of a śramaṇa — namely, once-returning and non-returning — while becoming free of the form and formless realms' own defilement establishes only one — namely, arhatship? The Venerable Pārśva says: only the Buddha, the World-Honored One himself, is capable of fully comprehending every dharma's own nature, characteristic, function, and precise boundary — no one else is capable of knowing this; wherever becoming free of a given defilement is fit to establish two fruits, he thereupon establishes two, and wherever it is fit to establish only one, he thereupon establishes one — and so this ought not to be questioned. Further, the four fruits of a śramaṇa are, without exception, all established precisely through becoming free of the three realms' own defilement — that is, becoming free of the three realms' own defilement abandoned by seeing establishes the fruit of stream-entry; becoming free of the three realms' own defilement abandoned by seeing, together with the desire realm's own first six grades abandoned by cultivation, establishes the fruit of once-returning; becoming free of the three realms' own defilement abandoned by seeing, together with the desire realm's own defilement abandoned by cultivation entirely, establishes the fruit of non-returning; becoming free of the three realms' own defilement abandoned by both seeing and cultivation entirely establishes the fruit of arhatship. Further, since the desire realm is an unfixed realm, neither a ground of cultivation nor a ground of freedom from defilement, becoming free of its own defilement establishes two fruits of a śramaṇa; the form and formless realms are fixed realms, grounds of cultivation and of freedom from defilement, and so becoming free of their own defilement establishes only one fruit of a śramaṇa. Further, since the desire realm is difficult to cut off, difficult to break, and difficult to surpass, becoming free of its own defilement establishes two fruits of a śramaṇa; the form and formless realms are easy to cut off, easy to break, and easy to surpass, and so becoming free of their own defilement establishes only one fruit of a śramaṇa. Further, since the desire realm's own faults are abundant, firmly rooted, and numerous, becoming free of its own defilement establishes two fruits of a śramaṇa; the form and formless realms are the opposite of this, and so becoming free of their own defilement establishes only one fruit of a śramaṇa. Further, since the desire realm's own afflictions are like a flood, difficult to surpass, becoming free of its own defilement establishes two fruits of a śramaṇa — exactly as a person crossing a river, its waters deep and broad, its waves swift and turbulent, must repeatedly pause before he is finally able to cross it, as the scripture states, 'Village-headman, you should know that the term "flood" is a metaphor for the five exquisite sensory pleasures' — the form and formless realms are the opposite of this, and so becoming free of their own defilement establishes only one fruit of a śramaṇa. Further, since the desire realm is a perilous, difficult realm, its afflictions weighty, its karmic deeds weighty, like a heavy burden difficult to surpass, becoming free of its own defilement establishes two fruits of a śramaṇa; the form and formless realms are not perilous, difficult realms, and, though their own afflictions and karmic deeds may indeed be weighty, they are still easily surpassed, and so becoming free of their own defilement establishes only one fruit of a śramaṇa — exactly as a person bearing a heavy load, climbing a perilous, difficult mountain, must repeatedly pause before he is finally able to surpass it, whereas, once he reaches level ground, though he still bears the heavy load, he can easily travel a great distance further; this case is exactly the same. Further, since the desire realm is a defiled, filthy realm, like mire mixed with every kind of excrement, difficult to escape from, becoming free of its own defilement establishes two fruits of a śramaṇa; the form and formless realms are the opposite of this, and so becoming free of their own defilement establishes only one fruit of a śramaṇa — exactly as, were a palace to be built atop a heap of excrement, however exquisite and fine it might be, no one would wish to dwell there; the form and formless realms are exactly the same, in that, dwelling atop the desire realm's own defiled, filthy dharmas, however exquisite and fine they might be, no sage or noble one would take pleasure in them. It is for this reason that the Venerable Saṃghavasu says as follows: within this desire realm, there are many faults — that is, the loss of one's father, mother, brothers, sisters, wife, children, and household, the loss of one's wealth and position, or being cut and severed in ear, nose, hand, foot, and every part of the body, or else encountering any of four hundred and four diseases — and, through causes and conditions such as these, one undergoes every extreme suffering. Since the desire realm thus possesses so many faults, were one to become free of its defilement, establishing all four fruits of a śramaṇa together at once would still be too few, let alone establishing only two. Further, since the desire realm possesses both the male and the female body, difficult to surpass, becoming free of its own defilement establishes two fruits of a śramaṇa; the form and formless realms possess only the male body, easily surpassed, and so becoming free of their own defilement establishes only one fruit of a śramaṇa. Further, since the desire realm possesses both the male and the female faculty, difficult to surpass, becoming free of its own defilement establishes two fruits of a śramaṇa; the form and formless realms possess neither the male nor the female faculty, easily surpassed, and so becoming free of their own defilement establishes only one fruit of a śramaṇa. Further, since the desire realm possesses both the unwholesome and the neutral kind of affliction, difficult to surpass, becoming free of its own defilement establishes two fruits of a śramaṇa; the form and formless realms possess only the neutral kind of affliction, easily surpassed, and so becoming free of their own defilement establishes only one fruit of a śramaṇa. Exactly as with the unwholesome and the neutral kind of affliction, so too should the afflictions that yield a ripened result and those that yield none — yielding two fruits or yielding only one — and the afflictions associated with shamelessness and lack of remorse, or dissociated from them, be understood likewise.

Further, since the desire realm possesses the pain-faculty and the sorrow-faculty, shamelessness and lack of remorse, envy and stinginess, edible food, sexual craving, the five hindrances, the five sensual pleasures, and the various evil destinies, and every such fault as this, all difficult to escape from, becoming free of its own defilement establishes two fruits of a śramaṇa; the form and formless realms are the opposite of this, and so becoming free of their own defilement establishes only one fruit of a śramaṇa. Further, since the desire realm possesses the eighteen elements, twelve sense-fields, and the rest in full, along with many contaminated dharmas difficult to escape from, becoming free of its own defilement establishes two fruits of a śramaṇa; the form and formless realms possess few contaminated dharmas, and so becoming free of their own defilement establishes only one fruit of a śramaṇa. One asks: for what reason does becoming free of the defilement abandoned by seeing establish only the very first fruit of a śramaṇa, while becoming free of the defilement abandoned by cultivation establishes the latter three fruits of a śramaṇa? The answer: the defilement abandoned by seeing is easily set at a distance, and so becoming free of it establishes only the very first fruit of a śramaṇa; the defilement abandoned by cultivation is difficult to set at a distance, and so becoming free of it establishes the latter three fruits of a śramaṇa.