How the Latent Tendencies Increase

The eye faculty, up through the formless realm's own latent tendency of ignorance abandoned by cultivation — among the ninety-eight latent tendencies, how many latent tendencies increase with respect to each of these, one by one? One asks: for what reason is this treatise composed? The answer: it is in order to display the meaning of the very gateway relied upon in the preceding chapter — that is, in reliance upon the forty-two chapters already stated, the meaning of the ten gateways, such as the latent tendencies and the rest, has already been displayed. Further, it is in order to put a stop to what other schools maintain, and to display the correct principle — that is, there are those who hold that the eye faculty and the like, present even within the body of the non-learner, are themselves undefiled, and, in order to put a stop to this holding, it is displayed that the eye faculty and the like are solely contaminated, since they are what the various latent tendencies increase with respect to. There are, further, those who hold that afflictions are distortions possessing no genuinely real object, and, in order to put a stop to this holding, it is displayed that every affliction does indeed possess a genuinely real object.

There are, further, those who hold that there exists no such thing as the meaning of a bond through an object, or a bond through association — for if there were a meaning of bondage through an object, then taking an undefiled dharma as one's object ought likewise to constitute a meaning of bondage; and if there were a meaning of bondage through association, then, once a given affliction had already been cut off, its own former association ought likewise still to constitute a bond. In order to put a stop to this holding, it is displayed that there does indeed exist a meaning of bondage through an object and through association — as for bondage through an object: this refers solely to the fact that, when a contaminated latent tendency takes something as its object, it must certainly increase with respect to it, while, although it may take an undefiled dharma as its object, it does not thereby increase with respect to it, and it is for this reason that this does not constitute a meaning of bondage. As for bondage through association: this requires that the very affliction one is associated with has not yet been cut off — once that affliction has already been cut off, although a former association did once exist, no meaning of bondage remains. Further, it is in order to put a stop to the fact that, despite genuinely being bound, one might give rise to an overweening arrogance with respect to one's own person, supposing oneself already liberated — that is, one who has merely, for the time being, suppressed his own afflictions might still declare of himself that he has already attained liberation, and it is in order to cause him to know that, with respect to his own eye faculty and the rest, the latent tendencies of craving and the like still increase, that this is stated. Further, it is in order to analyze at length the meaning of a certain scripture — that is, within a certain scripture, it is stated that, with respect to the eye faculty and the rest, the latent tendencies of craving and the like increase, and, although this much is stated, it is not analyzed at any length, and, wishing now to analyze it, this treatise is composed.

It should be understood that here there exist the dharmas belonging to five categories, and it is these same five categories of latent tendency that increase with respect to them. As for the dharmas belonging to five categories: this refers to the dharma abandoned by seeing suffering, up through the dharma abandoned by cultivation — the five categories of latent tendency, too, should be understood in the corresponding manner. Here, the dharma abandoned by seeing suffering is increased by every latent tendency abandoned by seeing suffering, and by the universally pervasive latent tendency abandoned by seeing accumulation. The dharma abandoned by seeing accumulation is increased by every latent tendency abandoned by seeing accumulation, and by the universally pervasive latent tendency abandoned by seeing suffering. The dharma abandoned by seeing cessation is increased by every latent tendency abandoned by seeing cessation, and by the universally pervasive latent tendencies. The dharma abandoned by seeing the path is increased by every latent tendency abandoned by seeing the path,

and by the universally pervasive latent tendencies. The dharma abandoned by cultivation is increased by every latent tendency abandoned by cultivation, and by the universally pervasive latent tendencies. Further, there exist ten kinds of dharma, which are, in turn, increased by nine kinds of latent tendency. As for the ten kinds of dharma: this refers to the fact that the dharma abandoned by seeing suffering, accumulation, cessation, and the path each possess two kinds — first, associated; second, dissociated — while the dharma abandoned by cultivation, too, possesses two kinds — first, defiled; second, undefiled. As for the nine kinds of latent tendency: this refers to the fact that the latent tendencies abandoned by seeing suffering and accumulation each possess two kinds — first, universally pervasive; second, not universally pervasive — while the latent tendencies abandoned by seeing cessation and the path each possess two kinds — first, taking a contaminated dharma as their object; second, taking an undefiled dharma as their object —

together with the latent tendency abandoned by cultivation, making nine kinds in all. Here, the associated dharma abandoned by seeing suffering is increased by every latent tendency abandoned by seeing suffering, and by the universally pervasive latent tendency abandoned by seeing accumulation — as for its own category: each, as is fitting, possesses the bond of an object and the bond of association; as for another category: it possesses solely the bond of an object. The dissociated dharma abandoned by seeing suffering is increased by every latent tendency abandoned by seeing suffering, and by the universally pervasive latent tendency abandoned by seeing accumulation, each of these possessing solely the bond of an object. The associated dharma abandoned by seeing accumulation is increased by every latent tendency abandoned by seeing accumulation, and by the universally pervasive latent tendency abandoned by seeing suffering — as for its own category:

each, as is fitting, possesses the bond of an object and the bond of association; as for another category: it possesses solely the bond of an object. The dissociated dharma abandoned by seeing accumulation is increased by every latent tendency abandoned by seeing accumulation, and by the universally pervasive latent tendency abandoned by seeing suffering, each of these possessing solely the bond of an object. The associated dharma abandoned by seeing cessation is increased by every latent tendency abandoned by seeing cessation, and by the universally pervasive latent tendencies — as for its own category, taking a contaminated dharma as its object: each, as is fitting, possesses the bond of an object and the bond of association; taking an undefiled dharma as its object: it possesses solely the bond of association; as for another category: it possesses solely the bond of an object. The dissociated dharma abandoned by seeing cessation is increased by the latent tendency abandoned by seeing cessation that takes a contaminated dharma as its object, and by the universally pervasive latent tendencies, each of these possessing solely the bond of an object. The associated dharma abandoned by seeing the path is increased by every latent tendency abandoned by seeing the path, and by the universally pervasive latent tendencies — as for its own category, taking a contaminated dharma as its object: each, as is fitting, possesses the bond of an object and the bond of association; taking an undefiled dharma as its object: it possesses solely the bond of association; as for another category: it possesses solely the bond of an object.

The dissociated dharma abandoned by seeing the path is increased by the latent tendency abandoned by seeing the path that takes a contaminated dharma as its object, and by the universally pervasive latent tendencies, each of these possessing solely the bond of an object. The defiled dharma abandoned by cultivation is increased by every latent tendency abandoned by cultivation, and by the universally pervasive latent tendencies — as for its own category: each, as is fitting, possesses the bond of an object and the bond of association; as for another category: it possesses solely the bond of an object.

The undefiled dharma abandoned by cultivation is increased by every latent tendency abandoned by cultivation, and by the universally pervasive latent tendencies, each of these possessing solely the bond of an object. It should be understood that, here, the universally pervasive latent tendency abandoned by seeing suffering, with respect to the dharma associated with the universally pervasive latent tendency abandoned by seeing suffering, possesses, each as is fitting, the bond of an object and the bond of association; with respect to every remaining contaminated dharma of its own ground, its own category, or another category, it possesses solely the bond of an object. The non-universally-pervasive latent tendency abandoned by seeing suffering, with respect to the dharma associated with the non-universally-pervasive latent tendency abandoned by seeing suffering, possesses, each as is fitting, the bond of an object and the bond of association; with respect to every remaining contaminated dharma of its own ground, its own category, or another category, it possesses solely the bond of an object. The universally pervasive latent tendency abandoned by seeing accumulation, with respect to the dharma associated with the universally pervasive latent tendency abandoned by seeing accumulation, possesses, each as is fitting, the bond of an object and the bond of association; with respect to every remaining contaminated dharma of its own ground, its own category, or another category, it possesses solely the bond of an object. The non-universally pervasive latent tendency abandoned by seeing accumulation, with respect to the dharma associated with the non-universally-pervasive latent tendency abandoned by seeing accumulation, possesses, each as is fitting, the bond of an object and the bond of association; with respect to every remaining contaminated dharma of its own ground and its own category, it possesses solely the bond of an object. The latent tendency abandoned by seeing cessation that takes a contaminated dharma as its object, with respect to the dharma associated with this same latent tendency, possesses, each as is fitting, the bond of an object and the bond of association; with respect to every remaining contaminated dharma of its own ground and its own category, it possesses solely the bond of an object. The latent tendency abandoned by seeing cessation that takes an undefiled dharma as its object, with respect to the dharma associated with this same latent tendency, possesses, each as is fitting, solely the bond of association. The latent tendency abandoned by seeing the path that takes a contaminated dharma as its object, with respect to the dharma associated with this same latent tendency, possesses, each as is fitting, the bond of an object and the bond of association; with respect to every remaining contaminated dharma of its own ground and its own category, it possesses solely the bond of an object. The latent tendency abandoned by seeing the path that takes an undefiled dharma as its object, with respect to the dharma associated with this same latent tendency, possesses solely the bond of association. The latent tendency abandoned by cultivation, with respect to the dharma associated with the latent tendency abandoned by cultivation, possesses, each as is fitting, the bond of an object and the bond of association; with respect to every remaining contaminated dharma of its own ground and its own category, it possesses solely the bond of an object.

Further, there exist forty-one kinds of dharma, which are, in turn, increased by thirty-six kinds of latent tendency. As for the forty-one kinds of dharma: this refers to the fact that the dharma abandoned by seeing suffering possesses eleven kinds, namely, the dharma associated with each of the ten latent tendencies, together with the dissociated dharma, making eleven. The dharma abandoned by seeing accumulation possesses eight kinds, namely, the dharma associated with each of the seven latent tendencies, together with the dissociated dharma, making eight — the dharma abandoned by seeing cessation is just the same.

The dharma abandoned by seeing the path possesses nine kinds, namely, the dharma associated with each of the eight latent tendencies, together with the dissociated dharma, making nine. The dharma abandoned by cultivation possesses five kinds, namely, the dharma associated with each of the four latent tendencies, together with the dissociated dharma, making five. As for the thirty-six kinds of latent tendency: this refers to the fact that the dharma abandoned by seeing suffering possesses ten, the dharmas abandoned by seeing accumulation and cessation each possess seven, the dharma abandoned by seeing the path possesses eight, and the dharma abandoned by cultivation possesses four — this being reckoned solely by category, not by realm. Here, the dharma associated with the view of self is increased by the view of self and by the latent tendency of ignorance associated with it, each, as is fitting, possessing the bond of an object and the bond of association — this is the general statement; if stated distinctly, then, wherever it possesses the bond of an object, it does not there possess the bond of association, and wherever it possesses the bond of association, it does not there possess the bond of an object — every remaining case should be understood according to this same principle. This same dharma is, further, increased by every remaining latent tendency abandoned by seeing suffering, and by the universally pervasive latent tendency abandoned by seeing accumulation.

Possessing solely the bond of an object. Exactly as with the dharma associated with the view of self, so too, correspondingly, should the extreme view, and the wrong view abandoned by seeing suffering, up through the dharma associated with conceit, be understood. The dharma associated with the ignorance not shared with others, abandoned by seeing suffering, is increased by the latent tendency of ignorance not shared with others, abandoned by seeing suffering, each, as is fitting, possessing the bond of an object and the bond of association. This same dharma is, further, increased by every remaining latent tendency abandoned by seeing suffering, and by the universally pervasive latent tendency abandoned by seeing accumulation, possessing solely the bond of an object. The dissociated dharma abandoned by seeing suffering is increased by every latent tendency abandoned by seeing suffering, and by the universally pervasive latent tendency abandoned by seeing accumulation, possessing solely the bond of an object. Exactly as with the eleven kinds of dharma abandoned by seeing suffering, so too, correspondingly, should the eight kinds of dharma abandoned by seeing accumulation be understood. The dharma associated with the wrong view abandoned by seeing cessation is increased by the wrong view abandoned by seeing cessation, and by the latent tendency of ignorance associated with it, possessing solely the bond of association. This same dharma is, further, increased by every remaining contaminated-object latent tendency abandoned by seeing cessation, and by the universally pervasive latent tendencies, possessing solely the bond of an object. Exactly as with the dharma associated with the wrong view abandoned by seeing cessation, so too, correspondingly, should the dharma associated with doubt abandoned by seeing cessation be understood. The dharma associated with view-grasping abandoned by seeing cessation is increased by view-grasping abandoned by seeing cessation, and by the latent tendency of ignorance associated with it,

each, as is fitting, possessing the bond of an object and the bond of association. This same dharma is, further, increased by every remaining contaminated-object latent tendency abandoned by seeing cessation, and by the universally pervasive latent tendencies, possessing solely the bond of an object. Exactly as with the dharma associated with view-grasping abandoned by seeing cessation, so too, correspondingly, should the dharma associated with craving, aversion, and conceit abandoned by seeing cessation be understood. The dharma associated with the ignorance not shared with others, abandoned by seeing cessation, is increased by the latent tendency of ignorance not shared with others, abandoned by seeing cessation, possessing solely the bond of association. This same dharma is, further, increased by every remaining contaminated-object latent tendency abandoned by seeing cessation, and by the universally pervasive latent tendencies, possessing solely the bond of an object. The dissociated dharma abandoned by seeing cessation is increased by the contaminated-object latent tendency abandoned by seeing cessation, and by the universally pervasive latent tendencies, possessing solely the bond of an object. Exactly as with the eight kinds of dharma abandoned by seeing cessation,

so too, correspondingly, should the nine kinds of dharma abandoned by seeing the path be understood. The dharma associated with craving abandoned by cultivation is increased by craving abandoned by cultivation, and by the latent tendency of ignorance associated with it, each, as is fitting, possessing the bond of an object and the bond of association. This same dharma is, further, increased by every remaining latent tendency abandoned by cultivation, and by the universally pervasive latent tendencies, possessing solely the bond of an object. Exactly as with the dharma associated with craving abandoned by cultivation, so too, correspondingly, should the dharma associated with aversion and conceit abandoned by cultivation be understood. The dharma associated with the ignorance not shared with others, abandoned by cultivation, is increased by the latent tendency of ignorance not shared with others, abandoned by cultivation, each, as is fitting, possessing the bond of an object and the bond of association. This same dharma is, further, increased by every remaining latent tendency abandoned by cultivation, and by the universally pervasive latent tendencies, possessing solely the bond of an object. The dissociated dharma abandoned by cultivation is increased by every latent tendency abandoned by cultivation, and by the universally pervasive latent tendencies, possessing solely the bond of an object. If one speaks of gathering in dharmas, one ought to rely upon the eighteen elements; if one speaks of the various kinds of consciousness, one ought to rely upon the twelve sense-fields; if one speaks of the various kinds of knowledge, one ought to rely upon the four noble truths; if one speaks of the various latent tendencies, one ought to rely upon the five categories. Since it is now the latent tendencies that are spoken of, it is in reliance upon the five categories that the distinctions of their own increase are analyzed.

As for the eye faculty being increased by the universally pervasive latent tendencies of the desire and form realms, and by the latent tendencies abandoned by cultivation: the eye faculty, pervading the desire and form realms and being solely abandoned by cultivation, possesses just this much of an increase of latent tendencies. Yet this eye faculty, further, pervades five grounds — namely, the desire realm and the four dhyānas — each of these five, in turn, being increased by the universally pervasive latent tendencies of its own ground, and by the latent tendencies abandoned by cultivation. As for the ear, nose, tongue, and body faculties being just the same: they, too, pervade the desire and form realms' five grounds, being solely abandoned by cultivation, exactly like the eye faculty. As for the female faculty being increased by the universally pervasive latent tendencies of the desire realm, and by the latent tendencies abandoned by cultivation:

the female faculty, being solely within the desire realm and abandoned by cultivation, possesses just this much of an increase of latent tendencies. As for the male faculty and the suffering-faculty being just the same: they, too, are solely within the desire realm and abandoned by cultivation, exactly like the female faculty. As for the life faculty being increased by the universally pervasive latent tendencies of the three realms, and by the latent tendencies abandoned by cultivation: the life faculty, pervading the three realms and being solely abandoned by cultivation, possesses just this much of an increase of latent tendencies. Yet this life faculty, further, pervades nine grounds — namely, the desire realm, the four dhyānas, and the four formless attainments — each of these nine, in turn, being increased by the universally pervasive latent tendencies of its own ground, and by the latent tendencies abandoned by cultivation. As for the five faculties of faith and the rest being just the same: the five faculties of faith and the rest pervade both the contaminated and the undefiled — the contaminated, too, pervading the three realms' nine grounds, being solely abandoned by cultivation, exactly like the life faculty; the undefiled not being increased by any latent tendency whatsoever. As for the mind faculty being increased by every latent tendency: the mind faculty pervades both the contaminated and the undefiled —

the contaminated pervading the three realms' five categories, and it is for this reason that it possesses just this much of an increase of latent tendencies. Yet this mind faculty exists within nine grounds — namely, the desire realm, the four dhyānas, and the four formless attainments — each of these nine, in turn, being increased by every latent tendency of its own ground; the undefiled not being increased by any latent tendency whatsoever.

As for the equanimity-faculty being just the same: it, too, pervades both the contaminated and the undefiled — the contaminated, too, pervading the three realms' nine grounds and five categories, exactly like the mind faculty.

As for the pleasure-faculty being increased by all the latent tendencies of the form realm, and, within the desire realm, by the universally pervasive latent tendencies and by those abandoned by cultivation: the pleasure-faculty, pervading the desire and form realms, exists solely within three grounds — namely, the desire realm and the first and third dhyānas. Within the desire realm, it exists within the five sense-consciousnesses; within the first dhyāna, it exists within three kinds of consciousness — these two, being solely abandoned by cultivation, are each, in turn, increased by the universally pervasive latent tendencies of their own ground, and by the latent tendencies abandoned by cultivation. Within the third dhyāna, it exists within mental consciousness, pervading both the contaminated and the undefiled — the contaminated pervading all five categories and being associated with every latent tendency, and it is for this reason that it is increased by every latent tendency of its own ground; the undefiled not being increased by any latent tendency whatsoever. As for the joy-faculty being increased by every latent tendency of the form realm, and, within the desire realm, by every latent tendency except the doubt that takes an undefiled dharma as its object and the ignorance associated with it: the joy-faculty, pervading the desire and form realms, exists solely within three grounds — namely, the desire realm and the first two dhyānas. Within the desire realm, it pervades all five categories, yet is not associated with the latent tendencies of aversion or of doubt, since the joy-faculty turns with a delightful aspect while aversion and doubt turn with a mournful aspect — delight and mourning being mutually contrary, and hence not associated. The desire realm's own joy-faculty, excepting the doubt abandoned by seeing cessation and the path, and the ignorance associated with it, is increased by every remaining latent tendency of the desire realm — the doubt abandoned by seeing cessation and the path, and the ignorance associated with it, do not, with respect to the joy-faculty, constitute a bond of an object, since they take an undefiled dharma as their object, nor do they constitute a bond of association, since they are not associated with it; yet every remaining doubt and aversion, although not associated with it, still possess a genuine bond of an object with respect to the joy-faculty, and it is for this reason that it is said that the desire realm's own joy-faculty, excepting the doubt that takes an undefiled dharma as its object, and the ignorance associated with it, is increased by every remaining latent tendency. Within the first two dhyānas, the joy-faculty pervades both the contaminated and the undefiled — the contaminated pervading all five categories and being associated with every latent tendency, since even the doubt of the fixed grounds is associated with joy and pleasure, and it is for this reason that it is increased by every latent tendency of its own ground, and it is for this reason that the joy-faculty is said to be increased by every latent tendency of the form realm; the undefiled not being increased by any latent tendency whatsoever. As for the sorrow-faculty being increased by every latent tendency of the desire realm: the sorrow-faculty, existing solely within the desire realm, pervades all five categories, and is associated with a certain portion of the latent tendencies, and it is for this reason that it possesses just this much of an increase of latent tendencies. As for the three undefiled faculties possessing no increase of latent tendencies whatsoever: this is because no undefiled dharma whatsoever is a matter that latent tendencies increase with respect to, for what reason is this so? Whatever dharma is the very matter of the view of self, the matter of distortion, the matter of a latent tendency, the very resting-place of craving, hatred, and delusion, possessing defilement, possessing filth, and possessing turbidity, is increased by the latent tendencies; the undefiled dharma is not so, and it is for this reason that it is not increased by the latent tendencies. Further, wherever craving is present, it is there that the latent tendencies increase, exactly as dust and grime cling easily to a place that is moist and oily;

the undefiled dharma is not so, and it is for this reason that it is not increased by the latent tendencies. Further, whatever dharma the view of self grasps as a self or as what belongs to a self is there increased by the latent tendencies; the undefiled dharma is not so. Further, whatever dharma is both a matter taken as the object of the latent tendencies, and a matter of their increase, is thereby increased by the latent tendencies; the undefiled dharma, although it is indeed a matter taken as the object of the latent tendencies, is not a matter of their increase, and it is for this reason that it is not increased by the latent tendencies. Further, whatever dharma is both a place taken as the object of the latent tendencies, and a place of their increase, is thereby increased by the latent tendencies; the undefiled dharma, although it is indeed a place taken as the object of the latent tendencies, is not a place of their increase, and it is for this reason that it is not increased by the latent tendencies. The Venerable Pārśva says: the undefiled is smooth and pure, offering no foothold whatsoever for the latent tendencies, and it is for this reason that it is not increased by them,

exactly as the most smooth and polished lapis lazuli offers no foothold for a mosquito, gadfly, or fly to alight upon. The Great Virtuous One says: the undefiled is blazing hot, offering no foothold whatsoever for the latent tendencies, and it is for this reason that it is not increased by them, exactly as a blazing-hot ground offers no place to set one's foot. The Venerable Ghoṣa speaks as follows: the undefiled possesses a mighty, awesome power, and, though a latent tendency takes it as its object, it does not thereby increase with respect to it, exactly as, when a caṇḍāla's own child beholds a mighty, awesome king's own countenance, his mind is thrown into the utmost trembling fear. The Venerable Vasumitra speaks as follows: when a latent tendency arises by taking a contaminated dharma as its object, the latent tendency thereby gradually increases, exactly as a man's own eye faculty grows stronger the more he gazes upon the moon, and it is for this reason that a contaminated dharma is increased by the latent tendencies. When a latent tendency arises by taking an undefiled dharma as its object, the latent tendency thereby gradually diminishes, exactly as a man's own eye faculty grows weaker the more he gazes upon the sun, and it is for this reason that an undefiled dharma is not increased by the latent tendencies.

As for the eye, ear, nose, tongue, body, color, sound, and touch, and the eye-, ear-, and body-consciousness elements, being increased by the universally pervasive latent tendencies of the desire and form realms, and by the latent tendencies abandoned by cultivation:

these eleven elements, pervading the desire and form realms, are solely abandoned by cultivation, and it is for this reason that they possess just this much of an increase of latent tendencies — this being spoken with reference to the elements themselves, yet their own ground still differs, since the eye and the rest, eight elements in all, pervade five grounds, and it is for this reason that they are increased by the universally pervasive latent tendencies of each of these five grounds, and by the latent tendencies abandoned by cultivation; the eye-, ear-, and body-consciousness elements exist solely within two grounds — namely, the desire realm and the first dhyāna — and it is for this reason that they are solely increased by the universally pervasive latent tendencies of these two grounds, and by the latent tendencies abandoned by cultivation. As for the eye, ear, nose, tongue, and body sense-fields, the color, sound, and touch sense-fields, the form-aggregate, and the form-grasping-aggregate, together with the first five elements and every dharma possessing form, being visible, or being resistant, being just the same: such dharmas as these, too, pervade the desire and form realms' five grounds, being solely abandoned by cultivation, exactly like the eye element and the rest. As for the smell, taste, and nose- and tongue-consciousness elements being increased by the universally pervasive latent tendencies of the desire realm, and by the latent tendencies abandoned by cultivation: these four elements, being solely within the desire realm and abandoned by cultivation, possess just this much of an increase of latent tendencies. As for the smell and taste sense-fields being just the same: they, too, are solely within the desire realm and abandoned by cultivation, exactly like the smell element and the rest. As for the mind, dharma, and mental-consciousness elements being increased by every latent tendency: these three elements all pervade both the contaminated and the undefiled — the contaminated pervading the three realms' nine grounds and five categories, and being associated with every latent tendency, and it is for this reason that they are increased by every latent tendency; the undefiled not being increased by any latent tendency whatsoever.

As for the mind- and dharma-sense-fields, the latter four aggregates, the latter four grasping-aggregates, and the consciousness-element, together with every dharma without form, invisible, or non-resistant, or contaminated conditioned, past, future, or present, or neither the learner's nor the non-learner's, being just the same: among these various dharmas, some are solely contaminated, some pervade both the contaminated and the undefiled —

whatever is contaminated, in every case, pervades the three realms' nine grounds and five categories, and is associated with every latent tendency, and it is for this reason that it is increased by every latent tendency; the undefiled not being increased by any latent tendency whatsoever. The undefiled unconditioned dharma is increased by no latent tendency at all. As for whatever is learned, non-learned, or subject to no cutting-off being just the same: all being undefiled, this same meaning applies as before. As for the wholesome and the dharma abandoned by cultivation being increased by the universally pervasive latent tendencies of the three realms, and by the latent tendencies abandoned by cultivation: here, the wholesome dharma pervades both the contaminated and the undefiled, while the dharma abandoned by cultivation is solely contaminated — whatever is contaminated pervades the three realms' nine grounds, being solely abandoned by cultivation, and it is for this reason that it possesses just this much of an increase of latent tendencies; the undefiled not being increased by any latent tendency whatsoever. As for the unwholesome and the dharma bound to the desire realm being increased by every latent tendency of the desire realm: these two dharmas, being solely within the desire realm and pervading all five categories, possess just this much of an increase of latent tendencies. As for the neutral-and-unobscured dharma being increased by every latent tendency of the form and formless realms, and by all of the desire realm's two categories, and by the universally pervasive latent tendency abandoned by seeing accumulation: the neutral-and-unobscured dharma refers to every defiled dharma of the form and formless realms, and to the neutral-and-unobscured dharma, and to the desire realm's own defiled dharma belonging to the view-of-self and extreme-view category, and to the neutral-and-unobscured dharma, together with space and non-analytical cessation. If it is the neutral-and-unobscured dharma of the form and formless realms, this pervades two realms' eight grounds and five categories, and it is for this reason that it is increased by every latent tendency of the form and formless realms. If it is the desire realm's own defiled neutral-and-unobscured dharma, this is solely abandoned by seeing suffering, and it is for this reason that it is increased by every latent tendency of the desire realm abandoned by seeing suffering, and by the universally pervasive latent tendency abandoned by seeing accumulation. If it is the undefiled kind, this is solely abandoned by cultivation, and it is for this reason that it is increased by every latent tendency of the desire realm abandoned by cultivation, and by the universally pervasive latent tendencies. Space and non-analytical cessation are not increased by any latent tendency whatsoever. As for the dharma bound to the form realm being increased by every latent tendency of the form realm:

this dharma pervades solely the form realm's own four grounds and five categories, and it is for this reason that it possesses just this much of an increase of latent tendencies. As for the dharma bound to the formless realm being increased by every latent tendency of the formless realm: this dharma pervades solely the formless realm's own four grounds and five categories, and it is for this reason that it possesses just this much of an increase of latent tendencies. As for the dharma abandoned by seeing being increased by every latent tendency abandoned by seeing: this dharma pervades the three realms' nine grounds and the first four categories, and it is for this reason that it possesses just this much of an increase of latent tendencies — the latent tendencies abandoned by cultivation being incapable of taking the dharma abandoned by seeing as their object, and it is for this reason that they do not increase with respect to it.

As for the truths of suffering and accumulation being increased by every latent tendency: these two truths together comprehensively gather in every contaminated dharma of the three realms' nine grounds and five categories,

and it is for this reason that they are increased by every latent tendency. The truths of cessation and the path are increased by no latent tendency whatsoever. As for dharma-knowledge, knowledge of the corresponding class, and the knowledges of suffering, accumulation, cessation, and the path, together with the three concentrations, being just the same: all being undefiled, none of these are increased by any latent tendency — the three concentrations being solely undefiled, since only the concentrations gathered within the three liberation-gates are spoken of here. As for the four dhyānas being increased by every latent tendency of the form realm: these four dhyānas pervade both the contaminated and the undefiled — the contaminated existing solely within the form realm, pervading all five categories, and pervading both the defiled and the undefiled, whether attained or arising through rebirth, all being gathered within these four dhyānas, and it is for this reason that, in general, they are increased by every latent tendency of the form realm; the undefiled not being increased by any latent tendency whatsoever. As for the four immeasurables being increased by the universally pervasive latent tendencies of the form realm, and by the latent tendencies abandoned by cultivation: here, it is spoken solely of the immeasurables in their fully accomplished state, which exist solely within the form realm — yet the immeasurable of sympathetic joy exists solely within the first two dhyānas, while the remaining three immeasurables exist within all four dhyānas, all being solely abandoned by cultivation, and it is for this reason that it is said, in general, that they are increased by the universally pervasive latent tendencies of the form realm, and by the latent tendencies abandoned by cultivation. As for the first three liberations, the eight masteries, the first eight totalities, and the knowledge of another's mind being just the same: here, too, it is spoken of these in their fully accomplished state as liberations, masteries, and totalities, and it is for this reason that they are solely gathered within the form realm, abandoned by cultivation — their own distinctions of ground should be understood as stated before. The knowledge of another's mind pervades both the contaminated and the undefiled — the contaminated existing solely within the form realm, pervading the four dhyānas, being solely abandoned by cultivation, and it is for this reason that, together with the first three of these, it is spoken of just as the immeasurables were spoken of. As for the four formless attainments being increased by every latent tendency of the formless realm: among the four formless attainments, the first three pervade both the contaminated and the undefiled, while the fourth is solely contaminated — whatever is contaminated exists solely within the formless realm, pervading all five categories, and pervading both the defiled and the undefiled, whether attained or arising through rebirth, all being gathered within these four formless attainments, and it is for this reason that, in general, they are increased by every latent tendency of the formless realm; the undefiled not being increased by any latent tendency whatsoever. As for the latter five liberations and the latter two totalities being increased by the universally pervasive latent tendencies of the formless realm, and by the latent tendencies abandoned by cultivation: here, whatever is contaminated, its own ground differences notwithstanding, exists solely within the formless realm, being solely abandoned by cultivation, and it is for this reason that

they possess just this much of an increase of latent tendencies; the undefiled not being increased by any latent tendency whatsoever. As for worldly, conventional knowledge, excepting the view that takes an undefiled dharma as its object, being increased by every remaining latent tendency: this worldly, conventional knowledge pervades the three realms' nine grounds and five categories, being defiled or undefiled, and being every contaminated wisdom, and it is for this reason that it possesses just this much of an increase of latent tendencies. As for excepting the view that takes an undefiled dharma as its object: this refers to excepting the wrong view abandoned by seeing cessation and the path — this, with respect to worldly, conventional knowledge, does not constitute a bond of an object, since it takes an undefiled dharma as its object, nor does it constitute a bond of association, since its own own-nature is not associated with its own own-nature, the wrong view itself being precisely worldly, conventional knowledge. Yet, with respect to worldly, conventional knowledge, the bonds of an object and of association, distinguished among the various latent tendencies, ought to be cast as a tetralemma.

There is a latent tendency that, with respect to worldly, conventional knowledge, constitutes a bond of an object but not a bond of association — this refers to the view that takes a contaminated dharma as its object. There is a latent tendency that, with respect to worldly, conventional knowledge, constitutes a bond of association but not a bond of an object — this refers to every remaining undefiled-object latent tendency, excepting the view that takes an undefiled dharma as its object. There is a latent tendency that, with respect to worldly, conventional knowledge, constitutes both a bond of an object and a bond of association — this refers to every remaining contaminated-object latent tendency, excepting the view that takes a contaminated dharma as its object. This is the general statement — if stated distinctly, then, wherever it constitutes a bond of an object, it does not there constitute a bond of association,

and wherever it constitutes a bond of association, it does not there constitute a bond of an object. There is a latent tendency that, with respect to worldly, conventional knowledge, constitutes neither a bond of an object nor a bond of association — this refers to the view that takes an undefiled dharma as its object. On this same point, the Venerable Wu states a differing tetralemma: there is a latent tendency that, with respect to worldly, conventional knowledge, constitutes a bond of an object but not a bond of association — this refers to a latent tendency of the same ground, taking worldly, conventional knowledge's own view as its object, not yet cut off. There is a latent tendency that, with respect to worldly, conventional knowledge, constitutes a bond of association but not a bond of an object — this refers to every remaining latent tendency, excepting that of the same ground, taking another realm as its object, or taking another ground as its object,

or taking both one's own and another realm as its object, or taking some other dharma of the same ground as its object, or the view that takes an undefiled dharma as its object — and to every remaining latent tendency of the same ground taking another realm as its object, or taking another ground as its object, or taking both one's own and another realm as its object, or taking some other dharma of the same ground as its object, or taking an undefiled dharma as its object, not yet cut off.

There is a latent tendency that, with respect to worldly, conventional knowledge, constitutes both a bond of an object and a bond of association — this refers to every remaining latent tendency, excepting the same-ground latent tendency that takes worldly, conventional knowledge itself as its object, taking worldly, conventional knowledge as its object, not yet cut off. This is the general statement — if stated distinctly, then, wherever it constitutes a bond of an object, it does not there constitute a bond of association, and wherever it constitutes a bond of association, it does not there constitute a bond of an object. There is a latent tendency that, with respect to worldly, conventional knowledge, constitutes neither a bond of an object nor a bond of association — this refers to every latent tendency of another ground altogether, and to the latent tendency of the same ground already cut off, or, if not yet cut off, taking another realm as its object, or taking another ground as its object, or taking both one's own and another realm as its object, or taking some other dharma of the same ground as its object, or the view that takes an undefiled dharma as its object. As for the three further concentrations being increased by the universally pervasive latent tendencies of the three realms, and by the latent tendencies abandoned by cultivation: these further concentrations pervade the three realms' nine grounds, being solely abandoned by cultivation, and it is for this reason that they possess just this much of an increase of latent tendencies.

As for the fetter of the view of self being increased by every latent tendency abandoned by seeing suffering, and by the universally pervasive latent tendency abandoned by seeing accumulation: among the three fetters, the fetter of the view of self, pervading the three realms' nine grounds, is solely abandoned by seeing suffering, and it is for this reason that it possesses just this much of an increase of latent tendencies. As for the view of self among the five lower-binding fetters, and the view of self and the extreme view among the five views, being just the same: these, too, pervade the three realms' nine grounds, being solely abandoned by seeing suffering, exactly like the view of self among the three fetters. As for the fetter of clinging to precepts and vows being increased by every latent tendency abandoned by seeing suffering, and by the universally pervasive latent tendency abandoned by seeing accumulation, and by the contaminated-object latent tendency abandoned by seeing the path: among the three fetters, the fetter of clinging to precepts and vows, pervading the three realms' nine grounds, is solely abandoned by seeing suffering and the path, taking solely a contaminated dharma as its object, and it is for this reason that it possesses just this much of an increase of latent tendencies — the undefiled-object latent tendency abandoned by seeing the path, with respect to clinging to precepts and vows, does not constitute a bond of an object, since it takes an undefiled dharma as its object, nor does it constitute a bond of association, since it is not associated with it. As for clinging to precepts and vows among the four kinds of grasping, and clinging to precepts and vows among the four bodily bonds, clinging to precepts and vows among the five lower-binding fetters, being just the same:

clinging to precepts and vows among the five views, too, pervade the three realms' nine grounds, being solely abandoned by seeing suffering and the path, taking solely a contaminated dharma as their object, exactly like clinging to precepts and vows among the three fetters. As for the fetter of doubt being increased by the contaminated-object latent tendency abandoned by seeing, and by the undefiled-object latent tendency of ignorance associated with doubt: among the three fetters, the fetter of doubt, pervading the three realms' nine grounds, pervades the first four categories, and takes both a contaminated and an undefiled dharma as its object, and it is for this reason that it possesses just this much of an increase of latent tendencies — as for the contaminated-object latent tendency abandoned by seeing: this refers to every latent tendency abandoned by seeing suffering and accumulation, and to the contaminated-object latent tendency abandoned by seeing cessation and the path; the undefiled-object latent tendency abandoned by seeing cessation and the path, with respect to the fetter of doubt, does not constitute a bond of an object, since it takes an undefiled dharma as its object, nor does it constitute a bond of association, either because it belongs to a different grouping, or because its own own-nature is not associated with its own own-nature. As for the fetter of doubt among the five lower-binding fetters, the latent tendency of doubt among the seven latent tendencies, and the fetter of doubt among the nine fetters, being just the same: these, too, pervade the three realms' nine grounds, taking both a contaminated and an undefiled dharma as their object across the first four categories, exactly like the fetter of doubt among the three fetters. As for craving and aversion among the three unwholesome roots being increased by the contaminated-object latent tendency of the desire realm: among the three unwholesome roots, craving and aversion, existing solely within the desire realm, pervade all five categories, taking solely a contaminated dharma as their object, and it is for this reason that they possess just this much of an increase of latent tendencies — the undefiled-object latent tendency, with respect to craving and aversion, does not constitute a bond of an object, since it takes an undefiled dharma as its object, nor does it constitute a bond of association, since it belongs to a different grouping — every remaining case should be understood accordingly. As for the first two of the bodily bonds, the first two of the hindrances, the fetter of aversion, the first two of the five lower-binding fetters, the first two of the seven latent tendencies, and the fetter of aversion being just the same: this refers to craving and aversion among the four bodily bonds, craving and aversion among the five hindrances, the fetter of aversion among the five fetters, craving and aversion among the five lower-binding fetters, the latent tendencies of craving for desire and aversion among the seven latent tendencies, and the fetter of aversion among the nine fetters — these, too, exist solely within the desire realm, pervading all five categories, taking solely a contaminated dharma as their object, exactly like craving and aversion among the three unwholesome roots. As for delusion among the three unwholesome roots, excepting the undefiled-object ignorance, being increased by every remaining latent tendency: among the three unwholesome roots, delusion, existing solely within the desire realm, pervades all five categories, taking both a contaminated and an undefiled dharma as its object, and it is for this reason that it possesses just this much of an increase of latent tendencies — as for excepting the undefiled-object ignorance: this refers to the fact that the ignorance not shared with others, associated with the undefiled-object latent tendency abandoned by seeing cessation and the path, does not, with respect to delusion as an unwholesome root, constitute a bond of an object, since it takes an undefiled dharma as its object, nor does it constitute a bond of association, since its own own-nature is not associated with its own own-nature. As for the flood of desire being increased by every latent tendency of the desire realm: among the three floods, the flood of desire, existing solely within the desire realm, pervades all five categories, taking both a contaminated and an undefiled dharma as its object, and it is for this reason that it possesses just this much of an increase of latent tendencies. As for the flood of desire among the four floods, the yoke of desire among the four yokes, the grasping of desire among the four kinds of grasping, and the hindrance of torpor-and-drowsiness and the hindrance of restlessness among the five hindrances being just the same:

these, too, exist solely within the desire realm, pervading all five categories, taking both a contaminated and an undefiled dharma as their object, exactly like the flood of desire. As for the flood of existence being increased by every latent tendency of the form and formless realms: among the three floods, the flood of existence, pervading the form and formless realms' eight grounds and five categories, takes both a contaminated and an undefiled dharma as its object, and it is for this reason that

it possesses just this much of an increase of latent tendencies. As for the flood of existence among the four floods, the yoke of existence among the four yokes, and the grasping of the view that there is a self among the four kinds of grasping being just the same: these, too, pervade the form and formless realms' eight grounds and five categories, taking both a contaminated and an undefiled dharma as their object, exactly like the flood of existence. As for the flood of ignorance, excepting the undefiled-object ignorance, being increased by every remaining latent tendency: among the three floods, the flood of ignorance pervades the three realms' nine grounds and five categories, taking both a contaminated and an undefiled dharma as its object, and it is for this reason that it possesses just this much of an increase of latent tendencies — as for excepting the undefiled-object ignorance: this refers to the fact that, with respect to the flood of ignorance, it does not constitute a bond of an object, since it takes an undefiled dharma as its object, nor does it constitute a bond of association, since its own own-nature is not associated with its own own-nature. As for the flood of ignorance among the four floods, the yoke of ignorance among the four yokes, the latent tendency of ignorance among the seven latent tendencies, and the fetter of ignorance among the nine fetters being just the same: this refers to the flood of ignorance among the four floods,

the yoke of ignorance among the four yokes, the latent tendency of ignorance among the seven latent tendencies, and the fetter of ignorance among the nine fetters, too, pervade the three realms' nine grounds and five categories, taking both a contaminated and an undefiled dharma as their object, exactly like the flood of ignorance. As for the flood and yoke of views being increased by the contaminated-object latent tendency abandoned by seeing, and by the undefiled-object ignorance associated with views: among the four floods, the flood of views, and, among the four yokes, the yoke of views, pervade the three realms' nine grounds and the first four categories, taking both a contaminated and an undefiled dharma as their object, and it is for this reason that they possess just this much of an increase of latent tendencies — excepting the undefiled-object wrong view and doubt,

and the ignorance associated with that doubt, and the undefiled-object ignorance not shared with others, since, with respect to the flood and yoke of views, these do not constitute a bond of an object, taking an undefiled dharma as their object, nor do they constitute a bond of association, either because their own own-nature is not associated with its own own-nature, or because they belong to a different grouping. As for view-grasping, the wrong view among the five views, the latent tendency of views, and the fetter of views being just the same: these, too, refer to view-grasping among the four kinds of grasping, the wrong view among the five views, the latent tendency of views among the seven latent tendencies,

and the fetter of views among the nine fetters — these, too, pervade the three realms' nine grounds and the first four categories, taking both a contaminated and an undefiled dharma as their object, exactly like the flood and yoke of views.

As for the bodily bond of "this is the truth" being increased by the contaminated-object latent tendency abandoned by seeing: among the four bodily bonds, the bodily bond of "this is the truth,"

pervades the three realms' nine grounds and the first four categories, taking solely a contaminated dharma as its object, and it is for this reason that it possesses just this much of an increase of latent tendencies. As for view-grasping and the fetter of grasping being just the same: view-grasping among the five views, and, among the nine fetters, the fetter of grasping, too, pervade the three realms' nine grounds and the first four categories, taking solely a contaminated dharma as their object, exactly like the bodily bond of "this is the truth." As for the hindrance of regret being increased by the universally pervasive latent tendencies of the desire realm, and by the latent tendencies abandoned by cultivation: among the five hindrances, the hindrance of regret, existing solely within the desire realm, is solely abandoned by cultivation, and it is for this reason that it possesses just this much of an increase of latent tendencies. As for the fetter of envy and stinginess among the five fetters, and the body of craving arising from the contact of nose and tongue being just the same: the fetter of envy and stinginess among the five fetters, and, among the six bodies of craving, the body of craving arising from the contact of nose and tongue,

and, among the nine fetters, the fetter of envy and stinginess, too, exist solely within the desire realm, being solely abandoned by cultivation, exactly like the hindrance of regret. As for the hindrance of doubt being increased by the contaminated-object latent tendency of the desire realm abandoned by seeing, and by the undefiled-object ignorance associated with doubt: among the five hindrances, the hindrance of doubt, existing solely within the desire realm, pervades the first four categories, taking both a contaminated and an undefiled dharma as its object, and it is for this reason that it possesses just this much of an increase of latent tendencies — excepting the desire realm's own undefiled-object doubt and wrong view, and the ignorance associated with that wrong view, and the undefiled-object ignorance not shared with others, since, with respect to the hindrance of doubt, these do not constitute a bond of an object, taking an undefiled dharma as their object, nor do they constitute a bond of association, either because their own own-nature is not associated with its own own-nature, or because they belong to a different grouping. As for the fetter of craving and conceit being increased by the contaminated-object latent tendency of the three realms: among the five fetters, the fetter of craving and conceit pervades the three realms' nine grounds and five categories, taking solely a contaminated dharma as its object, and it is for this reason that

it possesses just this much of an increase of latent tendencies. As for the body of craving arising from the contact of the mind, the latent tendency of conceit, and the fetter of craving and conceit being just the same: among the six bodies of craving, the body of craving arising from the contact of the mind, and, among the seven latent tendencies, the latent tendency of conceit, and, among the nine fetters, the fetter of craving and conceit, too, pervade the three realms' nine grounds and five categories, taking solely a contaminated dharma as their object, exactly like the fetter of craving and conceit among the five fetters. As for craving for form being increased by the universally pervasive latent tendencies of the form realm, and by the latent tendencies abandoned by cultivation: among the five higher-binding fetters, craving for form, existing solely within the form realm's four grounds, is abandoned by cultivation, manifesting within the body of a non-returner, and it is for this reason that it possesses just this much of an increase of latent tendencies — during the stage of an ordinary being, the form realm's own universally pervasive latent tendency, too, already constitutes a genuine bond of an object with respect to this craving. As for craving for the formless being increased by the universally pervasive latent tendencies of the formless realm, and by the latent tendencies abandoned by cultivation: among the five higher-binding fetters, craving for the formless, existing solely within the formless realm's four grounds, is abandoned by cultivation, manifesting within the body of a non-returner, and it is for this reason that it possesses just this much of an increase of latent tendencies — every remaining point being as stated before. As for the latter three of the five higher-binding fetters being increased by the universally pervasive latent tendencies of the form and formless realms, and by the latent tendencies abandoned by cultivation: among the five higher-binding fetters, restlessness, conceit, and ignorance, pervading the form and formless realms' eight grounds, are solely abandoned by cultivation, manifesting within the body of a non-returner, and it is for this reason that they possess just this much of an increase of latent tendencies — every remaining point being as stated before. As for the body of craving arising from the contact of eye, ear, and body

being increased by the universally pervasive latent tendencies of the desire realm and the first dhyāna, and by the latent tendencies abandoned by cultivation: among the six bodies of craving, the body of craving arising from the contact of eye, ear, and body, pervading the desire realm and the first dhyāna, is solely abandoned by cultivation, and it is for this reason that it possesses just this much of an increase of latent tendencies. As for the latent tendency of craving for existence being increased by the contaminated-object latent tendency of the form and formless realms: among the seven latent tendencies, the latent tendency of craving for existence, pervading the form and formless realms' eight grounds and five categories, takes solely a contaminated dharma as its object, and it is for this reason that it possesses just this much of an increase of latent tendencies.

As for the latent tendency abandoned by seeing suffering, within the desire realm, being increased by every latent tendency of the desire realm abandoned by seeing suffering, and by the universally pervasive latent tendency abandoned by seeing accumulation: this refers to the fact that, among the ninety-eight latent tendencies, each of the desire realm's own ten latent tendencies abandoned by seeing suffering is increased by every latent tendency of the desire realm abandoned by seeing suffering, and by the universally pervasive latent tendency abandoned by seeing accumulation. As for the latent tendency abandoned by seeing accumulation, within the desire realm, being increased by every latent tendency of the desire realm abandoned by seeing accumulation, and by the universally pervasive latent tendency abandoned by seeing suffering: this refers to the fact that, among the ninety-eight latent tendencies, each of the desire realm's own seven latent tendencies abandoned by seeing accumulation is increased by every latent tendency of the desire realm abandoned by seeing accumulation, and by the universally pervasive latent tendency abandoned by seeing suffering. As for the latent tendency abandoned by seeing cessation, within the desire realm, excepting the undefiled-object ignorance not shared with others,

being increased by every remaining latent tendency, and by the universally pervasive latent tendencies: this refers to the fact that, among the ninety-eight latent tendencies, the desire realm's own seven latent tendencies abandoned by seeing cessation,

each is, in turn, increased by just this many latent tendencies. As for the latent tendency abandoned by seeing the path, within the desire realm, excepting the undefiled-object ignorance not shared with others, being increased by every remaining latent tendency, and by the universally pervasive latent tendencies: this refers to the fact that, among the ninety-eight latent tendencies, the desire realm's own eight latent tendencies abandoned by seeing the path, each, in turn, are increased by just this many latent tendencies. As for both cases, abandoned by seeing cessation and the path, excepting the undefiled-object ignorance not shared with others: this refers to the fact that, with respect to the latent tendencies, it does not constitute a bond of an object, since it takes an undefiled dharma as its object, nor does it constitute a bond of association, since it is not associated with the latent tendencies. As for the latent tendency abandoned by cultivation, within the desire realm, being increased by every latent tendency of the desire realm abandoned by cultivation, and by the universally pervasive latent tendencies:

this refers to the fact that, among the ninety-eight latent tendencies, the desire realm's own four latent tendencies abandoned by cultivation, each, in turn, are increased by just this many latent tendencies. As for the latent tendencies of the five categories of the form and formless realms being stated at full length in just the same way, and the like: this refers to the fact that, among the ninety-eight latent tendencies, the form realm's own thirty-one latent tendencies of the five categories, and the formless realm's own thirty-one latent tendencies of the five categories, are each, in turn, increased by the latent tendencies of their own realm and their own category, and by the universally pervasive latent tendencies, stated at full length exactly as the desire realm was stated, since their own characteristic is the same.