What Mind Gives Rise to Mind

As for the truths of suffering and accumulation being taken as a direct object solely by consciousness that takes a contaminated dharma as its object, and being taken as an object-of-that-object solely by consciousness that takes a conditioned dharma as its object — and worldly, conventional knowledge being just the same: the truths of suffering and accumulation, and the rest, all pervade the three realms' nine grounds and five categories, being solely contaminated, and their pattern should be understood exactly as with the latter four grasping-aggregates. As for the truth of cessation being taken as a direct object by consciousness within the three realms' two categories together with the universally pervasive consciousness, and being taken as an object-of-that-object solely by consciousness that takes a conditioned dharma as its object: its pattern should be understood exactly as with the unconditioned dharma. As for the truth of the path being taken as a direct object by consciousness within the three realms' two categories together with the universally pervasive consciousness, and being taken as an object-of-that-object by consciousness within the three realms' four categories — and the knowledges of suffering, accumulation, cessation, and the path, together with the three concentrations, being just the same: their pattern should be understood exactly as with the three undefiled faculties. As for the four dhyānas being taken as a direct object by consciousness within the desire realm's four categories, and, within the form realm, by consciousness taking a conditioned dharma as its object, and, within the formless realm, by two categories together with the universally pervasive consciousness — and being taken as an object-of-that-object by consciousness within the desire and formless realms' four categories, and, within the form realm, by consciousness taking a conditioned dharma as its object: the four dhyānas pervade both the contaminated and the undefiled — the contaminated existing solely within the form realm, pervading all five categories; the undefiled belonging to the four truths' own dharma- and class-knowledge — and it is for this reason that these four dhyānas are taken as object by twelve of the sixteen consciousnesses — first, the consciousness of the desire realm associated with the universally pervasive latent tendency abandoned by seeing suffering that takes another realm as its object; second, the consciousness of the desire realm associated with the universally pervasive latent tendency abandoned by seeing accumulation that takes another realm as its object; third, the consciousness of the desire realm associated with the undefiled-object latent tendency abandoned by seeing the path; fourth, the wholesome consciousness of the desire realm abandoned by cultivation — this, together with the form realm's own five categories of consciousness taking a conditioned dharma as their object, makes nine consciousnesses in all; tenth, the consciousness of the formless realm associated with the undefiled-object latent tendency abandoned by seeing the path; eleventh, the wholesome consciousness of the formless realm abandoned by cultivation; twelfth, the undefiled consciousness — namely, that belonging to class-knowledge of suffering and accumulation, and to dharma- and class-knowledge of the path. It is for this reason that the four dhyānas are increased, as a direct object, by consciousness within the desire realm's four categories, and, within the form realm, by the latent tendency taking a conditioned dharma as its object, and, within the formless realm, by two categories together with the universally pervasive latent tendencies. The four dhyānas are, further, taken as an object-of-that-object by fourteen of the sixteen consciousnesses, excepting, within the desire and formless realms, the consciousness abandoned by seeing cessation in each case, and excepting, within the form realm, the consciousness that takes an unconditioned dharma as its object, taking, among the undefiled consciousnesses, only that belonging to the knowledges of suffering, accumulation, and the path. It is for this reason that the four dhyānas are increased, as an object-of-that-object, by consciousness within the desire and formless realms' four categories, and, within the form realm, by the latent tendency taking a conditioned dharma as its object. As for the immeasurables of loving-kindness, compassion, and equanimity being taken as a direct object by consciousness within the desire and form realms' three categories, and, within the formless realm, by the universally pervasive and cultivation-abandoned consciousness — and being taken as an object-of-that-object by consciousness within the desire realm's three categories, and, within the form and formless realms, by four categories — and the pure liberation, the latter four masteries, and the first eight totalities being just the same: the three immeasurables pervade the form realm's own four grounds, while the pure liberation and the rest exist solely within the fourth dhyāna, all being solely contaminated and abandoned by cultivation.

and it is for this reason that they are taken as object by eight of the sixteen consciousnesses — first, the consciousness of the desire realm associated with the universally pervasive latent tendency abandoned by seeing suffering that takes another realm as its object; second, the consciousness of the desire realm associated with the universally pervasive latent tendency abandoned by seeing accumulation that takes another realm as its object; third, the wholesome consciousness of the desire realm abandoned by cultivation; fourth, the consciousness of the form realm associated with the universally pervasive latent tendency abandoned by seeing suffering; fifth, the consciousness of the form realm associated with the universally pervasive latent tendency abandoned by seeing accumulation; sixth, the wholesome, together with the defiled and neutral-and-unobscured, consciousness of the form realm abandoned by cultivation; seventh, the wholesome consciousness of the formless realm abandoned by cultivation; eighth, the undefiled consciousness —

namely, that belonging to class-knowledge of suffering and accumulation. It is for this reason that the three immeasurables and the rest are increased, as a direct object, by consciousness within the desire and form realms' three categories, and, within the formless realm, by the universally pervasive and cultivation-abandoned consciousness. The three immeasurables and the rest are, further, taken as object by twelve of the sixteen consciousnesses — namely, the desire realm's own consciousness abandoned by seeing suffering, accumulation, and cultivation, and the form and formless realms' own four categories of consciousness each, excepting the consciousness abandoned by seeing cessation, taking, within the consciousness abandoned by seeing the path, only that associated with the undefiled-object latent tendency, and taking, within the formless realm's own categories abandoned by seeing suffering and accumulation, only the consciousness associated with the universally pervasive latent tendency, making eleven consciousnesses in all; twelfth, the undefiled consciousness belonging to the knowledges of suffering, accumulation, and the path. It is for this reason that the three immeasurables and the rest are increased, as an object-of-that-object, by consciousness within the desire realm's three categories, and, within the form and formless realms, by four categories. As for the immeasurable of sympathetic joy being taken as a direct object by consciousness within the desire and form realms' three categories, and being taken as an object-of-that-object by consciousness within the desire realm's three categories, and, within the form realm, by four categories, and, within the formless realm, by two categories together with the universally pervasive consciousness — and the first two liberations and the first four masteries being just the same: the immeasurable of sympathetic joy and the rest exist solely within the first two dhyānas, being solely contaminated and abandoned by cultivation, and are taken as object by seven of the sixteen consciousnesses — first, the consciousness of the desire realm associated with the universally pervasive latent tendency abandoned by seeing suffering that takes another realm as its object; second, the consciousness of the desire realm associated with the universally pervasive latent tendency abandoned by seeing accumulation that takes another realm as its object; third, the wholesome consciousness of the desire realm abandoned by cultivation; fourth, the consciousness of the form realm associated with the universally pervasive latent tendency abandoned by seeing suffering; fifth, the consciousness of the form realm associated with the universally pervasive latent tendency abandoned by seeing accumulation; sixth, the wholesome, together with the defiled and neutral-and-unobscured, consciousness of the form realm abandoned by cultivation; seventh, the undefiled consciousness — namely, that belonging to class-knowledge of suffering and accumulation. It is for this reason that the immeasurable of sympathetic joy and the rest are increased, as a direct object, by consciousness within the desire and form realms' three categories. The immeasurable of sympathetic joy and the rest are, further, taken as object by ten of the sixteen consciousnesses — namely, the desire realm's own consciousness abandoned by seeing suffering, accumulation, and cultivation, and the form realm's own four categories of consciousness, excepting the consciousness abandoned by seeing cessation, taking, within the consciousness abandoned by seeing the path, only that associated with the undefiled-object latent tendency, making seven consciousnesses in all; eighth, the consciousness of the formless realm associated with the undefiled-object latent tendency abandoned by seeing the path; ninth, the wholesome consciousness of the formless realm abandoned by cultivation; tenth, the undefiled consciousness belonging to the knowledges of suffering, accumulation, and the path. It is for this reason that the immeasurable of sympathetic joy and the rest are increased, as an object-of-that-object, by consciousness within the desire realm's three categories, and, within the form realm, by four categories, and, within the formless realm, by two categories together with the universally pervasive latent tendencies. As for the first three formless attainments being taken as a direct object and an object-of-that-object by consciousness within the desire realm's three categories, and, within the form realm, by four categories, and, within the formless realm, by consciousness taking a conditioned dharma as its object: the first three formless attainments pervade both the contaminated and the undefiled — the contaminated existing solely within the formless realm, pervading all five categories; the undefiled belonging to the four truths' own class-knowledge — and it is for this reason that they are taken as object by thirteen of the sixteen consciousnesses — first, the consciousness of the desire realm associated with the universally pervasive latent tendency abandoned by seeing suffering that takes another realm as its object; second, the consciousness of the desire realm associated with the universally pervasive latent tendency abandoned by seeing accumulation that takes another realm as its object; third, the wholesome consciousness of the desire realm abandoned by cultivation,

just as with the desire realm's own three categories of consciousness, so too, correspondingly, should the form realm's own three categories of consciousness be understood, together with the consciousness of the form realm associated with the undefiled-object latent tendency abandoned by seeing the path, and the formless realm's own five categories of consciousness taking a conditioned dharma as their object, making twelve consciousnesses in all; thirteenth, the undefiled consciousness — namely, that belonging to class-knowledge of suffering, accumulation, and the path. The first three formless attainments are, further, taken as object likewise by thirteen of the sixteen consciousnesses — namely, the desire realm's own consciousness abandoned by seeing suffering, accumulation, and cultivation, and the form realm's own four categories of consciousness, excepting the consciousness abandoned by seeing cessation, together with the formless realm's own five categories of consciousness taking a conditioned dharma as their object,

making twelve consciousnesses in all; thirteenth, the undefiled consciousness belonging to the knowledges of suffering, accumulation, and the path. It is for this reason that the first three formless attainments, as both a direct object and an object-of-that-object,

are both increased by consciousness within the desire realm's three categories, and, within the form realm, by four categories, and, within the formless realm, by the latent tendency taking a conditioned dharma as its object. As for the sphere of neither-perception-nor-non-perception being taken as a direct object by consciousness within the desire and form realms' three categories, and, within the formless realm, by consciousness taking a contaminated dharma as its object — and being taken as an object-of-that-object by consciousness within the desire realm's three categories, and, within the form realm, by four categories, and, within the formless realm, by the latent tendency taking a conditioned dharma as its object: the sphere of neither-perception-nor-non-perception, being solely contaminated, pervades all five categories, and it is for this reason that it is taken as object by twelve of the sixteen consciousnesses — first, the consciousness of the desire realm associated with the universally pervasive latent tendency abandoned by seeing suffering that takes another realm as its object; second, the consciousness of the desire realm associated with the universally pervasive latent tendency abandoned by seeing accumulation that takes another realm as its object; third, the wholesome consciousness of the desire realm abandoned by cultivation — just as with the desire realm's own three categories of consciousness, so too, correspondingly, should the form realm's own three categories of consciousness be understood, together with the formless realm's own five categories of consciousness taking a contaminated dharma as their object, making eleven consciousnesses in all; twelfth, the undefiled consciousness — namely, that belonging to class-knowledge of suffering and accumulation. It is for this reason that the sphere of neither-perception-nor-non-perception is increased, as a direct object, by consciousness within the desire and form realms' three categories, and, within the formless realm, by the latent tendency taking a contaminated dharma as its object. The sphere of neither-perception-nor-non-perception is, further, taken as object by thirteen of the sixteen consciousnesses — namely, the desire realm's own consciousness abandoned by seeing suffering, accumulation, and cultivation, and the form realm's own four categories of consciousness, excepting the consciousness abandoned by seeing cessation, taking, within the consciousness abandoned by seeing the path, only that associated with the undefiled-object latent tendency, together with the formless realm's own five categories of consciousness taking a conditioned dharma as their object, making twelve consciousnesses in all; thirteenth, the undefiled consciousness belonging to the knowledges of suffering, accumulation, and the path. It is for this reason that the sphere of neither-perception-nor-non-perception is increased, as an object-of-that-object, by consciousness within the desire realm's three categories, and, within the form realm, by four categories, and, within the formless realm, by the latent tendency taking a conditioned dharma as its object. As for the spheres of infinite space, of infinite consciousness, and of nothingness, and their corresponding liberations, being taken as both a direct object and an object-of-that-object by consciousness within the desire realm's three categories, and, within the form and formless realms, by four categories: these three liberations pervade both the contaminated and the undefiled — the contaminated existing solely within the formless realm, abandoned by cultivation, belonging to the effort-attained wholesome; the undefiled belonging solely to class-knowledge — and it is for this reason that they are taken as object by twelve of the sixteen consciousnesses —

first, the consciousness of the desire realm associated with the universally pervasive latent tendency abandoned by seeing suffering that takes another realm as its object; second, the consciousness of the desire realm associated with the universally pervasive latent tendency abandoned by seeing accumulation that takes another realm as its object; third, the wholesome consciousness of the desire realm abandoned by cultivation — just as with the desire realm's own three categories of consciousness, so too, correspondingly, should the form realm's own three categories of consciousness be understood, together with the consciousness of the form realm associated with the undefiled-object latent tendency abandoned by seeing the path, making seven consciousnesses in all; eighth, the consciousness of the formless realm associated with the universally pervasive latent tendency abandoned by seeing suffering; ninth, the consciousness of the formless realm associated with the universally pervasive latent tendency abandoned by seeing accumulation; tenth, the consciousness of the formless realm associated with the undefiled-object latent tendency abandoned by seeing the path; eleventh, the wholesome, together with the defiled and neutral-and-unobscured, consciousness of the formless realm abandoned by cultivation; twelfth, the undefiled consciousness — namely, that belonging to class-knowledge of suffering, accumulation, and the path. These three liberations are, further, taken as object likewise by twelve consciousnesses — namely, the desire realm's own consciousness abandoned by seeing suffering, accumulation, and cultivation, and the form and formless realms' own four categories of consciousness each, excepting the consciousness abandoned by seeing cessation,

making eleven consciousnesses in all; twelfth, the undefiled consciousness belonging to the knowledges of suffering, accumulation, and the path. It is for this reason that these three liberations, as both a direct object and an object-of-that-object,

are both increased by consciousness within the desire realm's three categories, and, within the form and formless realms, by four categories. As for the latter two liberations and the latter two totalities being taken as a direct object by consciousness within the three realms' three categories, and being taken as an object-of-that-object by consciousness within the desire realm's three categories, and, within the form and formless realms, by four categories: these four dharmas exist solely within the formless realm, abandoned by cultivation, belonging solely to the effort-attained wholesome, and it is for this reason that they are taken as object by ten of the sixteen consciousnesses — first, the consciousness of the desire realm associated with the universally pervasive latent tendency abandoned by seeing suffering that takes another realm as its object; second, the consciousness of the desire realm associated with the universally pervasive latent tendency abandoned by seeing accumulation that takes another realm as its object; third, the wholesome consciousness of the desire realm abandoned by cultivation — just as with the desire realm's own three categories of consciousness, so too, correspondingly, should the form realm's own three categories of consciousness be understood, making six consciousnesses in all; seventh, the consciousness of the formless realm associated with the universally pervasive latent tendency abandoned by seeing suffering; eighth, the consciousness of the formless realm associated with the universally pervasive latent tendency abandoned by seeing accumulation;

ninth, the wholesome, together with the defiled and neutral-and-unobscured, consciousness of the formless realm abandoned by cultivation; tenth, the undefiled consciousness — namely, that belonging to class-knowledge of suffering and accumulation. It is for this reason that these four dharmas are increased, as a direct object, by consciousness within the three realms' three categories. These four dharmas are, further, taken as object by twelve of the sixteen consciousnesses — namely, each of the three realms' own consciousness abandoned by seeing suffering, accumulation, and cultivation, and the form and formless realms' own consciousness associated with the undefiled-object latent tendency abandoned by seeing the path, together with the undefiled consciousness belonging to the knowledges of suffering, accumulation, and the path. It is for this reason that these four dharmas are increased, as an object-of-that-object, by consciousness within the desire realm's three categories,

and, within the form and formless realms, by four categories. As for dharma-knowledge being taken as a direct object by consciousness within the desire realm's two categories together with the universally pervasive consciousness, and, within the form realm, by the universally pervasive and cultivation-abandoned consciousness — and being taken as an object-of-that-object by consciousness within the desire realm's four categories, and, within the form realm, by three categories, and, within the formless realm, by the universally pervasive and cultivation-abandoned consciousness:

dharma-knowledge exists within six grounds, and it is for this reason that it is taken as object by four of the sixteen consciousnesses — first, the consciousness of the desire realm associated with the undefiled-object latent tendency abandoned by seeing the path; second, the wholesome consciousness of the desire realm abandoned by cultivation; third, the wholesome consciousness of the form realm abandoned by cultivation; fourth, the undefiled consciousness — namely, that belonging to class-knowledge of the path. It is for this reason that dharma-knowledge is increased, as a direct object, by consciousness within the desire realm's two categories together with the universally pervasive consciousness, and, within the form realm, by the universally pervasive and cultivation-abandoned consciousness. Dharma-knowledge is, further, taken as object by nine of the sixteen consciousnesses — first, the consciousness of the desire realm associated with the universally pervasive latent tendency abandoned by seeing suffering; second, the consciousness of the desire realm associated with the universally pervasive latent tendency abandoned by seeing accumulation; third, the consciousness of the desire realm associated with every latent tendency abandoned by seeing the path; fourth, the wholesome, together with the defiled and neutral-and-unobscured, consciousness of the desire realm abandoned by cultivation; fifth, the consciousness of the form realm associated with the universally pervasive latent tendency abandoned by seeing suffering; sixth, the consciousness of the form realm associated with the universally pervasive latent tendency abandoned by seeing accumulation; seventh, the wholesome,

together with the defiled and neutral-and-unobscured, consciousness of the form realm abandoned by cultivation; eighth, the wholesome consciousness of the formless realm abandoned by cultivation; ninth, the undefiled consciousness belonging to the knowledges of suffering, accumulation, and the path. It is for this reason that dharma-knowledge is increased, as an object-of-that-object, by consciousness within the desire realm's four categories, and, within the form realm, by three categories, and, within the formless realm, by the universally pervasive and cultivation-abandoned consciousness. As for class-knowledge being taken as a direct object by consciousness within the form and formless realms' two categories together with the universally pervasive consciousness, and, within the desire realm, by the universally pervasive and cultivation-abandoned consciousness — and being taken as an object-of-that-object by consciousness within the desire realm's three categories, and, within the form and formless realms, by four categories: class-knowledge exists within nine grounds, and it is for this reason that it is taken as object by six of the sixteen consciousnesses — namely, the form and formless realms' own consciousness associated with the undefiled-object latent tendency abandoned by seeing the path, and the three realms' own wholesome consciousness abandoned by cultivation, making five consciousnesses in all; sixth, the undefiled consciousness — namely, that belonging to class-knowledge of the path. It is for this reason that class-knowledge is increased, as a direct object, by consciousness within the form and formless realms' two categories together with the universally pervasive consciousness, and, within the desire realm, by the universally pervasive and cultivation-abandoned consciousness. This class-knowledge is, further, taken as object by twelve of the sixteen consciousnesses — namely, each of the three realms' own consciousness associated with the universally pervasive latent tendency abandoned by seeing suffering and accumulation, and their wholesome, together with the defiled and neutral-and-unobscured, consciousness abandoned by cultivation, together with the form and formless realms' own consciousness associated with every latent tendency abandoned by seeing the path, making eleven consciousnesses in all; twelfth, the undefiled consciousness belonging to the knowledges of suffering, accumulation, and the path. It is for this reason that class-knowledge is increased, as an object-of-that-object, by consciousness within the desire realm's three categories, and, within the form and formless realms, by four categories. One asks: the wrong view abandoned by seeing the path, belonging to which realm and which ground, takes the noble path belonging to which class and which ground as its object?

There are those who say: this wrong view takes as its object solely the noble path that counteracts through cutting-off. If one holds this position, then the desire realm's own wrong view takes as its object solely the noble path gathered within the preliminary stage bordering upon the first dhyāna; the first dhyāna's own wrong view takes as its object solely the noble path gathered within three grounds; the second dhyāna's own wrong view takes as its object solely the noble path gathered within four grounds; the third dhyāna's own wrong view takes as its object solely the noble path gathered within five grounds; the fourth dhyāna's and the formless realm's own wrong view each take as their object solely the noble path gathered within six grounds. There are, further, those who say: this wrong view also takes as its object the noble path that counteracts through revulsion and destruction. If one holds this position, then the desire and form realms' own wrong view all take as their object the noble path gathered within six grounds; the sphere of infinite space's own wrong view takes as its object the noble path gathered within seven grounds; the sphere of infinite consciousness's own wrong view takes as its object the noble path gathered within eight grounds; the sphere of nothingness's and the sphere of neither-perception-nor-non-perception's own wrong view each take as their object the noble path gathered within nine grounds. The verdict: one ought to hold as follows — the wrong view abandoned by seeing the path within the desire realm takes as its object the entire noble path of the six grounds belonging to the class of dharma-knowledge; the wrong view abandoned by seeing the path within the form and formless realms all take as their object the entire noble path of the nine grounds belonging to the class of class-knowledge, since their own kind is the same. As for the knowledge of another's mind being taken as a direct object by consciousness within the desire and form realms' four categories, and, within the formless realm, by two categories together with the universally pervasive consciousness — and being taken as an object-of-that-object by consciousness within the three realms' four categories: the knowledge of another's mind pervades both the contaminated and the undefiled — the contaminated

pervading the form realm's own four grounds, being solely abandoned by cultivation, belonging to the effort-attained wholesome; the undefiled pervading the four dhyānas' own grounds, belonging to dharma- and class-knowledge of the path — and it is for this reason that this knowledge of another's mind is taken as object by eleven of the sixteen consciousnesses — first, the consciousness of the desire realm associated with the universally pervasive latent tendency abandoned by seeing suffering that takes another realm as its object; second, the consciousness of the desire realm associated with the universally pervasive latent tendency abandoned by seeing accumulation that takes another realm as its object; third, the consciousness of the desire realm associated with the undefiled-object latent tendency abandoned by seeing the path; fourth, the wholesome consciousness of the desire realm abandoned by cultivation; fifth, the consciousness of the form realm associated with the universally pervasive latent tendency abandoned by seeing suffering; sixth, the consciousness of the form realm associated with the universally pervasive latent tendency abandoned by seeing accumulation; seventh, the consciousness of the form realm associated with the undefiled-object latent tendency abandoned by seeing the path; eighth, the wholesome, together with the defiled and neutral-and-unobscured, consciousness of the form realm abandoned by cultivation; ninth, the consciousness of the formless realm associated with the undefiled-object latent tendency abandoned by seeing the path; tenth, the wholesome consciousness of the formless realm abandoned by cultivation; eleventh, the undefiled consciousness — namely, that belonging to class-knowledge of suffering and accumulation, and to dharma- and class-knowledge of the path. It is for this reason that this knowledge of another's mind is increased, as a direct object, by consciousness within the desire and form realms' four categories, and, within the formless realm, by two categories together with the universally pervasive latent tendencies. This knowledge of another's mind is, further, taken as object by thirteen of the sixteen consciousnesses — namely, each of the three realms' own four categories of consciousness, excepting the consciousness abandoned by seeing cessation, taking, within the formless realm's own categories abandoned by seeing suffering and accumulation, only the consciousness associated with the universally pervasive latent tendency, making twelve consciousnesses in all; thirteenth, the undefiled consciousness belonging to the knowledges of suffering, accumulation, and the path. It is for this reason that this knowledge of another's mind is increased, as an object-of-that-object, by consciousness within the three realms' four categories. As for the three further concentrations being taken as a direct object by consciousness within the three realms' three categories, and being taken as an object-of-that-object by consciousness within the three realms' four categories:

the three further concentrations pervade the three realms' nine grounds, being solely abandoned by cultivation, belonging to the effort-attained wholesome, and it is for this reason that they are taken as object by ten of the sixteen consciousnesses — first, the consciousness of the desire realm associated with the universally pervasive latent tendency abandoned by seeing suffering; second, the consciousness of the desire realm associated with the universally pervasive latent tendency abandoned by seeing accumulation; third, the wholesome, together with the defiled and neutral-and-unobscured, consciousness of the desire realm abandoned by cultivation — just as with the desire realm's own three categories of consciousness, so too, correspondingly, should the form and formless realms' own three categories of consciousness each be understood, making nine consciousnesses in all; tenth, the undefiled consciousness — namely, that belonging to dharma- and class-knowledge of suffering and accumulation. It is for this reason that these three further concentrations are increased, as a direct object, by consciousness within the three realms' three categories. These three further concentrations are, further, taken as object by thirteen of the sixteen consciousnesses — namely, each of the three realms' own four categories of consciousness, excepting the consciousness abandoned by seeing cessation, making twelve consciousnesses in all; thirteenth, the undefiled consciousness belonging to the knowledges of suffering, accumulation, and the path. It is for this reason that these three further concentrations are increased, as an object-of-that-object, by consciousness within the three realms' four categories. As for the fetter of the view of self being taken as a direct object by consciousness within the three realms' three categories: this fetter is increased, as a direct object, by consciousness within each of the three realms' own categories abandoned by seeing suffering, accumulation, and cultivation.

As for the fetter of the view of self being taken as an object-of-that-object by consciousness within the three realms' four categories: this fetter is increased, as an object-of-that-object, by consciousness within each of the three realms' own four categories. 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: their increase, as a direct object and as an object-of-that-object, should be understood exactly as stated for the view of self among the three fetters. As for the fetter of clinging to precepts and vows being taken as a direct object by consciousness within the three realms' three categories, and by the contaminated-object latent tendency abandoned by seeing the path: this fetter is increased, as a direct object, by consciousness within each of the three realms' own categories abandoned by seeing suffering, accumulation, and cultivation, and by the contaminated-object latent tendency abandoned by seeing the path. As for this same fetter being taken as an object-of-that-object by consciousness within the three realms' four categories: this fetter is increased, as an object-of-that-object, by consciousness within each of the three realms' own four categories, excepting the consciousness abandoned by seeing cessation.

As for clinging to precepts and vows among the four kinds of grasping, clinging to precepts and vows among the four bodily bonds, and clinging to precepts and vows among the five lower-binding fetters, together with clinging to precepts and vows among the five views, being just the same: their increase, as a direct object and as an object-of-that-object, should be understood exactly as stated for clinging to precepts and vows among the three fetters. As for the fetter of doubt being taken as a direct object by consciousness that takes a contaminated dharma as its object: this fetter is increased, as a direct object, by consciousness within each of the three realms' own five categories, taking a contaminated dharma as its object. As for this same fetter being taken as an object-of-that-object by consciousness that takes a conditioned dharma as its object: this fetter is increased, as an object-of-that-object, by consciousness within each of the three realms' own five categories, taking a conditioned dharma as its object. As for the flood of ignorance, the yoke of ignorance, view-grasping, the bodily bond of "this is the truth," the fetter of craving and conceit, doubt, the lower-binding fetters, wrong view and view-grasping, the body of craving arising from the contact of the mind, the latent tendencies of conceit, ignorance, views, and doubt, and the fetter of craving, conceit, ignorance, views, and grasping, together with the fetter of doubt, being just the same: this refers to ignorance among the three floods,

ignorance among the four floods and yokes, view-grasping among the four kinds of grasping, the bodily bond of "this is the truth" among the four bodily bonds, craving and conceit among the five fetters, doubt among the five lower-binding fetters, wrong view and view-grasping among the five views, the body of craving arising from the contact of the mind among the six bodies of craving, conceit, ignorance, views, and doubt among the seven latent tendencies, and craving, conceit, ignorance, views, grasping, and doubt among the nine fetters — the increase of all these, both as a direct object and as an object-of-that-object, should be understood

exactly as stated for the fetter of doubt among the three fetters. As for the three unwholesome roots and the flood of desire being taken as a direct object by consciousness within the desire realm taking a contaminated dharma as its object, and, within the form realm, by the universally pervasive

and cultivation-abandoned consciousness: these four dharmas are increased, as a direct object, by consciousness within the desire realm's five categories taking a contaminated dharma as their object, and, within the form realm, by the universally pervasive and cultivation-abandoned consciousness. As for these same four dharmas being taken as an object-of-that-object by consciousness within the desire realm taking a conditioned dharma as its object, and, within the form realm, by three categories, and, within the formless realm, by the universally pervasive and cultivation-abandoned consciousness: these four dharmas are increased, as an object-of-that-object, by consciousness within the desire realm's five categories taking a conditioned dharma as their object, and, within the form realm, by consciousness abandoned by seeing suffering, accumulation, and cultivation, and, within the formless realm, by the universally pervasive and cultivation-abandoned consciousness. As for the flood and yoke of desire, the grasping of desire, the first two of the bodily bonds, every hindrance except regret, the fetter of aversion, the first two of the five lower-binding fetters, and the latent tendencies of craving for desire and aversion, together with the fetter of aversion, being just the same: this refers to desire among the four floods, yokes, and kinds of grasping, the first two of the four bodily bonds, every one of the five hindrances except regret, aversion among the five fetters, the first two of the five lower-binding fetters, craving for desire and aversion among the seven latent tendencies, and the fetter of aversion among the nine fetters — the increase of all these, as a direct object, should be understood exactly as stated for the three unwholesome roots and the flood of desire. As for the contaminated being taken as a direct object by consciousness within the desire realm's three categories, and, within the form and formless realms, by the latent tendency taking a contaminated dharma as its object:

the contaminated is increased, as a direct object, by consciousness within the desire realm's own categories abandoned by seeing suffering, accumulation, and cultivation, and, within the form and formless realms, by each of their own five categories taking a contaminated dharma as their object. As for the contaminated being taken as an object-of-that-object by consciousness within the desire realm's three categories, and, within the form and formless realms, by the latent tendency taking a conditioned dharma as its object: the contaminated is increased, as an object-of-that-object, by consciousness within the desire realm's own categories abandoned by seeing suffering, accumulation, and cultivation, and, within the form and formless realms, by each of their own five categories taking a conditioned dharma as their object. As for the flood and yoke of existence, the grasping of the view that there is a self, and the latent tendency of craving for existence being just the same: this refers to existence among the four floods and yokes, the view that there is a self among the four kinds of grasping, and craving for existence among the seven latent tendencies — the increase of all these, both as a direct object and as an object-of-that-object, should be understood exactly as stated for the contaminated among the three floods. As for the hindrance of regret being taken as a direct object by consciousness within the desire realm's three categories, and, within the form realm, by the universally pervasive and cultivation-abandoned consciousness: this hindrance is increased, as a direct object, by consciousness within the desire realm's own categories abandoned by seeing suffering, accumulation, and cultivation, and, within the form realm, by the universally pervasive and cultivation-abandoned consciousness. As for this same hindrance being taken as an object-of-that-object by consciousness within the desire realm's four categories, and, within the form realm, by three categories,

and, within the formless realm, by the universally pervasive and cultivation-abandoned consciousness: this same hindrance is increased, as an object-of-that-object, by consciousness within the desire realm's own four categories, excepting the consciousness abandoned by seeing cessation, and, within the form realm, by consciousness abandoned by seeing suffering, accumulation, and cultivation, and, within the formless realm, by the universally pervasive and cultivation-abandoned consciousness. As for the fetter of envy and stinginess, and the body of craving arising from the contact of nose and tongue, together with the fetter of envy and stinginess, being just the same: this refers to envy and stinginess among the five fetters, the body of craving arising from the contact of nose and tongue among the six bodies of craving, and the fetter of envy and stinginess among the nine fetters — the increase of all these, both as a direct object and as an object-of-that-object, should be understood exactly as stated for the hindrance of regret.

As for craving for form among the higher-binding fetters being taken as a direct object by consciousness within the desire and form realms' three categories, and, within the formless realm, by the universally pervasive and cultivation-abandoned consciousness: this fetter is increased, as a direct object, by consciousness within the desire and form realms' own categories abandoned by seeing suffering, accumulation, and cultivation, and, within the formless realm, by the universally pervasive and cultivation-abandoned consciousness. As for this same fetter being taken as an object-of-that-object by consciousness within the desire realm's three categories, and, within the form and formless realms, by four categories: this fetter is increased, as an object-of-that-object, by consciousness within the desire realm's own categories abandoned by seeing suffering, accumulation, and cultivation, and, within the form and formless realms, by each of their own four categories, excepting the consciousness abandoned by seeing cessation. As for the latter four higher-binding fetters being taken as a direct object by consciousness within the three realms' three categories: these fetters are increased, as a direct object, by consciousness within each of the three realms' own categories abandoned by seeing suffering, accumulation, and cultivation. As for these same fetters being taken as an object-of-that-object by consciousness within the desire realm's three categories, and, within the form and formless realms, by four categories: these fetters are increased, as an object-of-that-object, by consciousness within the desire realm's own categories abandoned by seeing suffering, accumulation, and cultivation, and, within the form and formless realms, by each of their own four categories, excepting the consciousness abandoned by seeing cessation. As for the body of craving arising from the contact of eye, ear, and body being taken as a direct object by consciousness within the desire and form realms' three categories: this body of craving is increased, as a direct object, by consciousness within the desire and form realms' own categories abandoned by seeing suffering, accumulation, and cultivation. As for this same body of craving being taken as an object-of-that-object by consciousness within the desire and form realms' four categories, and, within the formless realm, by the universally pervasive and cultivation-abandoned consciousness: this same body of craving is increased, as an object-of-that-object, by consciousness within the desire and form realms' own four categories each, excepting the consciousness abandoned by seeing cessation, and, within the formless realm, by the universally pervasive

and cultivation-abandoned consciousness. As for the latent tendencies of the desire realm abandoned by seeing suffering, accumulation, and cultivation being taken as a direct object by consciousness within the desire realm's three categories,

and, within the form realm, by the universally pervasive and cultivation-abandoned consciousness: these latent tendencies are increased, as a direct object, by consciousness within the desire realm's own categories abandoned by seeing suffering, accumulation, and cultivation,

and, within the form realm, by the universally pervasive and cultivation-abandoned consciousness. As for these same latent tendencies being taken as an object-of-that-object by consciousness within the desire realm's four categories, and, within the form realm, by three categories, and, within the formless realm, by the universally pervasive and cultivation-abandoned consciousness: these latent tendencies are increased, as an object-of-that-object, by consciousness within the desire realm's own four categories, excepting the consciousness abandoned by seeing cessation,

and, within the form realm, by consciousness abandoned by seeing suffering, accumulation, and cultivation, and, within the formless realm, by the universally pervasive and cultivation-abandoned consciousness. As for the desire realm's own latent tendency abandoned by seeing cessation being taken as a direct object by consciousness within the desire realm's three categories, and by the contaminated-object latent tendency abandoned by seeing cessation, and, within the form realm, by the universally pervasive and cultivation-abandoned consciousness: this latent tendency is increased, as a direct object, by consciousness within the desire realm's own categories abandoned by seeing suffering, accumulation, and cultivation, and by the contaminated-object latent tendency abandoned by seeing cessation, and, within the form realm, by the universally pervasive and cultivation-abandoned consciousness. As for this same latent tendency being taken as an object-of-that-object by consciousness within the desire realm taking a conditioned dharma as its object, and, within the form realm, by three categories, and, within the formless realm, by the universally pervasive and cultivation-abandoned consciousness: this same latent tendency is increased, as an object-of-that-object, by consciousness within the desire realm's own five categories taking a conditioned dharma as their object, and, within the form realm, by consciousness abandoned by seeing suffering, accumulation, and cultivation, and, within the formless realm, by the universally pervasive and cultivation-abandoned consciousness. As for the desire realm's own latent tendency abandoned by seeing the path being taken as a direct object by consciousness within the desire realm's three categories, and by the contaminated-object latent tendency abandoned by seeing the path, and, within the form realm,

by the universally pervasive and cultivation-abandoned consciousness: this latent tendency is increased, as a direct object, by consciousness within the desire realm's own categories abandoned by seeing suffering, accumulation, and cultivation, and by the contaminated-object latent tendency abandoned by seeing the path, and, within the form realm, by the universally pervasive and cultivation-abandoned consciousness. As for this same latent tendency being taken as an object-of-that-object by consciousness within the desire realm's four categories, and, within the form realm, by three categories, and, within the formless realm, by the universally pervasive and cultivation-abandoned consciousness: this same latent tendency is increased, as an object-of-that-object, by consciousness within the desire realm's own four categories, excepting the consciousness abandoned by seeing cessation, and, within the form realm, by consciousness abandoned by seeing suffering, accumulation, and cultivation, and, within the formless realm, by the universally pervasive and cultivation-abandoned consciousness. As for the form realm's own latent tendency abandoned by seeing suffering, accumulation, and cultivation being taken as a direct object by consciousness within the desire and form realms' three categories, and, within the formless realm, by the universally pervasive and cultivation-abandoned consciousness: this latent tendency is increased, as a direct object, by consciousness within the desire and form realms' own categories abandoned by seeing suffering, accumulation, and cultivation, and, within the formless realm, by the universally pervasive and cultivation-abandoned consciousness. As for this same latent tendency being taken as an object-of-that-object by consciousness within the desire realm's three categories, and, within the form and formless realms, by four categories: this same latent tendency is increased, as an object-of-that-object, by consciousness within the desire realm's own categories abandoned by seeing suffering, accumulation, and cultivation, and, within the form and formless realms, by each of their own four categories, excepting the consciousness abandoned by seeing cessation. As for the form realm's own latent tendency abandoned by seeing cessation being taken as a direct object by consciousness within the desire and form realms' three categories, and by the form realm's own contaminated-object latent tendency abandoned by seeing cessation, and, within the formless realm, by the universally pervasive and cultivation-abandoned consciousness: this latent tendency is increased, as a direct object, by consciousness within the desire and form realms' own categories abandoned by seeing suffering, accumulation, and cultivation, and by the form realm's own contaminated-object latent tendency abandoned by seeing cessation, and, within the formless realm, by the universally pervasive and cultivation-abandoned consciousness. As for this same latent tendency being taken as an object-of-that-object by consciousness within the desire realm's three categories, and, within the form realm, by the latent tendency taking a conditioned dharma as its object, and, within the formless realm, by four categories: this same latent tendency is increased, as an object-of-that-object, by consciousness within the desire realm's own categories abandoned by seeing suffering, accumulation, and cultivation, and, within the form realm, by its own five categories taking a conditioned dharma as their object, and, within the formless realm, by its own four categories, excepting the consciousness abandoned by seeing cessation. As for the form realm's own latent tendency abandoned by seeing the path being taken as a direct object by consciousness within the desire and form realms' three categories, and by the form realm's own contaminated-object latent tendency abandoned by seeing the path, and, within the formless realm, by the universally pervasive and cultivation-abandoned consciousness: this latent tendency is increased, as a direct object, by consciousness within the desire and form realms' own categories abandoned by seeing suffering, accumulation, and cultivation, and by the form realm's own contaminated-object latent tendency abandoned by seeing the path, and, within the formless realm, by the universally pervasive and cultivation-abandoned consciousness. As for this same latent tendency being taken as an object-of-that-object by consciousness within the desire realm's three categories, and, within the form and formless realms, by four categories: this same latent tendency is increased, as an object-of-that-object, by consciousness within the desire realm's own categories abandoned by seeing suffering, accumulation, and cultivation, and, within the form and formless realms, by each of their own four categories, excepting the consciousness abandoned by seeing cessation. As for the formless realm's own latent tendency abandoned by seeing suffering, accumulation, and cultivation being taken as a direct object by consciousness within the three realms' three categories: this latent tendency is increased, as a direct object, by consciousness within each of the three realms' own categories abandoned by seeing suffering, accumulation, and cultivation. As for this same latent tendency being taken as an object-of-that-object by consciousness within the desire realm's three categories, and, within the form and formless realms, by four categories: this same latent tendency is increased, as an object-of-that-object, by consciousness within the desire realm's own categories abandoned by seeing suffering, accumulation, and cultivation, and, within the form and formless realms, by each of their own four categories, excepting the consciousness abandoned by seeing cessation. As for the formless realm's own latent tendency abandoned by seeing cessation being taken as a direct object by consciousness within the three realms' three categories, and by the formless realm's own contaminated-object latent tendency abandoned by seeing cessation: this latent tendency is increased, as a direct object, by consciousness within each of the three realms' own categories abandoned by seeing suffering, accumulation, and cultivation, and by the formless realm's own contaminated-object latent tendency abandoned by seeing cessation. As for this same latent tendency being taken as an object-of-that-object by consciousness within the desire realm's three categories, and, within the form realm, by four categories, and, within the formless realm, by the latent tendency taking a conditioned dharma as its object: this same latent tendency is increased, as an object-of-that-object, by consciousness within the desire realm's own categories abandoned by seeing suffering, accumulation, and cultivation, and, within the form realm, by its own four categories, excepting the consciousness abandoned by seeing cessation, and, within the formless realm, by its own five categories taking a conditioned dharma as their object. As for the formless realm's own latent tendency abandoned by seeing the path being taken as a direct object by consciousness within the three realms' three categories, and by the formless realm's own contaminated-object latent tendency abandoned by seeing the path: this latent tendency is increased, as a direct object, by consciousness within each of the three realms' own categories abandoned by seeing suffering, accumulation, and cultivation, and by the formless realm's own contaminated-object latent tendency abandoned by seeing the path. As for this same latent tendency being taken as an object-of-that-object by consciousness within the desire realm's three categories, and, within the form and formless realms, by four categories: this same latent tendency is increased, as an object-of-that-object, by consciousness within the desire realm's own categories abandoned by seeing suffering, accumulation, and cultivation, and, within the form and formless realms, by each of their own four categories, excepting the consciousness abandoned by seeing cessation.

One asks: for what reason does this treatise speak solely of the direct object and the object-of-that-object, and not speak of a further object-of-the-object-of-that-object, and so on? The answer: it is in order to put a stop to the fault of an endless proliferation. That is, if a third-level object were spoken of further, a fourth-level object would then have to be spoken of further still, and, proceeding onward in this way, it would become endless. Further, exactly as, with the immediately-equal antecedent condition, one ought to reflect only as far as the second remove, and ought not reflect upon a third remove and beyond, so too should it be with the objective condition. Further, the latent tendencies that increase with respect to a dharma's own direct object, as against those that increase with respect to its own object-of-that-object, differ in the majority of cases, and it is for this reason that both must certainly be stated; the latent tendencies that increase with respect to a third-level object and beyond do not differ, in the majority of cases, from those of the second level, and it is for this reason that they are not stated further. Further, the Abhidharma displays only a brief indication of the corner of the matter, causing the wise, of themselves, to proceed onward and awaken to the rest — and it is for this reason that a third-level object and beyond are not stated further.

The mind faculty, up through the formless realm's own latent tendency of ignorance abandoned by cultivation — among the three realms' own fifteen categories of mind, how many minds does each, one by one, give rise to as its own immediately-equal antecedent condition? One asks: for what reason is this treatise composed? The answer: 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 mind serves as an immediately-equal antecedent condition for mind, but not for a mental concomitant, while a mental concomitant serves as an immediately-equal antecedent condition for a mental concomitant, but not for mind, as the Dārṣṭāntikas hold. In order to put a stop to this intention, it is displayed that mind and its concomitants, in turn, can each serve as an immediately-equal antecedent condition for one another, not merely for what resembles their own kind, and it is for this reason that this treatise is composed. Here, it is the immediately-equal antecedent condition that is to be displayed, and it is for this reason that solely mind and its mental concomitants are asked about. One asks: here, for what reason is only the arising of a contaminated mind asked about, and not the arising of an undefiled mind? The answer: this is the Fetters Aggregate, and it is solely a contaminated mind that is capable of increasing the fetters, and it is for this reason that it alone is spoken of. One asks: the analysis of the various fetters relies solely upon the five categories — why, then, is the question here asked in terms of fifteen kinds of mind? The answer: this aggregate does not display the fetters alone, but also displays the very matter that the fetters concern, and this pervades the three realms, and it is for this reason. One asks: among the three realms' own fifteen categories of mind, and among mind and its mental concomitants, mind is the most eminent, and it is for this reason that the question is asked solely of mind, not of the mental concomitants. Here, "gives rise to" refers to the very moment of genuine arising, since it is at that very moment that the immediately-equal antecedent condition performs its function.

It is said that mind, taken altogether, is of sixteen kinds — namely, the aforementioned fifteen, together with the undefiled mind. One asks: of these sixteen kinds of mind, considered in turn with respect to one another, from how many does each arise, and how many does each, in turn, give rise to? The answer: the desire realm's own first four categories of mind each arise from fifteen kinds of mind, excepting the undefiled mind, and are capable of giving rise solely to the desire realm's own five categories of mind, since a defiled mind of a lower ground cannot give rise to a mind of a higher ground, nor can a defiled mind give rise to an undefiled mind. The desire realm's own mind abandoned by cultivation arises from all sixteen kinds of mind, and is, in turn, capable of giving rise to all sixteen. The form realm's own first four categories of mind arise from eleven kinds of mind, excepting the desire realm's own first four categories and the undefiled mind, and are capable of giving rise solely to ten kinds of mind belonging to the desire and form realms. The form realm's own mind abandoned by cultivation arises from twelve kinds of mind, excepting the desire realm's own first four categories, and is, in turn, capable of giving rise to all sixteen. The formless realm's own first four categories of mind arise from seven kinds of mind — namely, its own realm's five categories of mind, together with the desire and form realms' own mind abandoned by cultivation — and are, in turn, capable of giving rise to fifteen kinds of mind, excepting the undefiled mind. The formless realm's own mind abandoned by cultivation arises from eight kinds of mind — namely, its own realm's five categories of mind, the desire and form realms' own mind abandoned by cultivation, and the undefiled mind — and is, in turn, capable of giving rise to all sixteen. The undefiled mind arises from four kinds of mind, and is, in turn, capable of giving rise to four kinds of mind — namely, each of the three realms' own mind abandoned by cultivation, together with the undefiled mind, since the undefiled mind and a defiled mind cannot enter into or emerge from one another. Here, this is stated altogether with reference to every sentient being, or as something that may occur at any time whatsoever — it is not stated solely of a single individual, as though such a thing occurred within a single moment.

As for the mind faculty giving rise, as its own immediately-equal antecedent condition, to fifteen kinds of mind: this refers to all sixteen kinds of mind except the undefiled mind, which is not what is being spoken of here. This is the general statement — if stated with distinctions, then, if one has not yet become free of the desire realm's own defilement, the desire realm's own mind faculty may, as its own immediately-equal antecedent condition, give rise to six kinds of mind — namely, the desire realm's own five categories, together with the form realm's own mind abandoned by cultivation, this being precisely the effort-attained wholesome mind belonging to the preliminary stage bordering upon the first dhyāna. If one has already become free of the desire realm's own defilement, but not yet free of the form realm's own defilement,

the desire realm's own mind faculty may, as its own immediately-equal antecedent condition, give rise to ten kinds of mind — namely, the desire realm's own five categories, as in the case of retrogression and the like, together with the form realm's own five categories, as in the case of a continued rebirth and the like. If one has already become free of the form realm's own defilement, the desire realm's own mind faculty may, as its own immediately-equal antecedent condition, give rise to eleven kinds of mind — namely, the desire realm's own five categories, as in the case of retrogression and the like, the form realm's own single category, as in the case of entering absorption, and the formless realm's own five categories, as in the case of a continued rebirth. If one has not yet become free of the form realm's own defilement, the form realm's own mind faculty may, as its own immediately-equal antecedent condition, give rise to eleven kinds of mind — namely, the desire realm's own five categories, as in the case of a continued rebirth or retrogression and the like, the form realm's own five categories, and the formless realm's own mind abandoned by cultivation, this being precisely the effort-attained wholesome mind belonging to the preliminary stage bordering upon the sphere of infinite space, as in the case of entering absorption. If one has already become free of the form realm's own defilement, the form realm's own mind faculty may, as its own immediately-equal antecedent condition, give rise to eleven kinds of mind — namely, the desire realm's own mind abandoned by cultivation, this being precisely the all-pervading-fruit mind and the like, the form realm's own five categories, as in the case of retrogression and the like, and the formless realm's own five categories, as in the case of a continued rebirth and the like. The formless realm's own mind faculty may, as its own immediately-equal antecedent condition, give rise to fifteen kinds of mind — namely, the desire realm's own five categories, as in the case of a continued rebirth, the form realm's own five categories, as in the case of a continued rebirth, retrogression, and the like, and the formless realm's own five categories. As for the equanimity-faculty and the five faculties of faith and the rest being just the same: they, too, give rise to fifteen kinds of mind, exactly like the mind faculty. As for the pleasure-faculty giving rise, as its own immediately-equal antecedent condition, to eleven kinds of mind: this refers to each of the desire and form realms' own five categories, together with the formless realm's own mind abandoned by cultivation — this being precisely because, at the very moment the third dhyāna's own pleasure-faculty leaps directly into the contaminated concentration of the sphere of infinite space, since the pleasure-faculty and the remaining three feelings, together with the five sense-consciousness bodies, can certainly never end a life at that moment, the immediately-equal antecedent condition does not, at that moment, give rise to the formless realm's own first four categories of mind.

As for the suffering-faculty giving rise, as its own immediately-equal antecedent condition, to five kinds of mind: this refers to the desire realm's own five categories. As for the sorrow-faculty being just the same: it, too, gives rise to five kinds of mind, exactly like the suffering-faculty.

This is because a mind of absorption can never arise from sorrow or suffering, since these are utterly contrary to a mind of absorption. As for the joy-faculty giving rise, as its own immediately-equal antecedent condition, to ten kinds of mind: this refers to each of the desire and form realms' own five categories of mind — the desire realm's own joy-faculty gives rise to the desire realm's own five, the form realm's own joy-faculty gives rise to the form realm's own five; the desire realm's own joy-faculty does not, as its own immediately-equal antecedent condition, give rise to a defiled mind of the form realm accompanied by joy, nor does the form realm's own joy-faculty, as its own immediately-equal antecedent condition, give rise to a defiled mind of the desire realm accompanied by joy, since the joy-faculty is capable of drawing forth solely its own ground's own afflictions. On this same point, there are those who say: the form realm's own joy-faculty, as its own immediately-equal antecedent condition, gives rise to the desire realm's own wholesome and neutral-and-unobscured mind, though the desire realm's own joy-faculty does not, as its own immediately-equal antecedent condition, give rise to the form realm's own wholesome and neutral-and-unobscured mind, since it is solely the desire realm's own equanimity-faculty that, as an immediately-equal antecedent condition, is capable of giving rise to the form realm's own mind and the like. As for the "faculty of will come to know what is not yet known" giving rise, as its own immediately-equal antecedent condition, to no mind whatsoever: this is because it does not give rise to any of the three realms' fifteen kinds of mind — and it is precisely by virtue of this very meaning that the scripture states that the path of seeing is named "signless," since it does not, as an immediate antecedent condition, give rise to any contaminated mind whatsoever. As for the "faculty of having already come to know" and the "faculty of one who has come to know fully" giving rise, as their own immediately-equal antecedent condition, to three kinds of mind: this refers to each of the three realms' own wholesome mind abandoned by cultivation. Here, once one has attained the fruit of stream-entry or of once-returning, one emerges either with a mind of the desire realm or with a mind of the preliminary stage bordering upon the first dhyāna. Once one has attained the fruit of non-returning, if relying upon the preliminary stage bordering upon the first dhyāna, one likewise emerges with these same two kinds of mind; if relying upon any of the remaining five grounds, one emerges solely with a mind of one's own ground in every case. Once one has attained the fruit of arhatship, if relying upon the preliminary stage bordering upon the first dhyāna, one emerges either with a mind of the desire realm or with a mind of the preliminary stage bordering upon the first dhyāna; if relying upon the sphere of nothingness, one emerges either with a mind of the sphere of nothingness or with a mind of the sphere of neither-perception-nor-non-perception; if relying upon any of the remaining grounds, one emerges solely with a mind of one's own ground in every case.

As for the eye-, ear-, and body-consciousness elements giving rise, as their own immediately-equal antecedent condition, to ten kinds of mind: this refers to each of the desire and form realms' own five categories, giving rise solely to their own realm's own mind. As for the nose- and tongue-consciousness elements giving rise to five kinds of mind: this refers to the desire realm's own five categories. As for the undefiled dharma giving rise to three kinds of mind: this refers to each of the three realms' own mind abandoned by cultivation. As for a past dharma giving rise to two kinds of mind: this refers to the form and formless realms' own mind abandoned by cultivation — this being precisely the mind that emerges from the attainment of cessation, or from the ripened fruit of non-perception, or from the concentration of non-perception, at the very moment it reaches the point of functioning to give rise to a further mind, since it is

the past mind and mental concomitants capable of having entered that attainment that, only at that very moment, possess the immediately-equal antecedent condition's own function of grasping and bestowing their fruit. One asks: does the mind that emerges from the ripened fruit of non-perception pervade the form realm's own five categories, or is it solely the mind abandoned by cultivation? Whichever position one grants, there is a fault. Why is this so?

If it pervades the form realm's own five categories, then why does this treatise not state so here? For here it ought to state that the past dharma gives rise to six kinds of mind — why, then, does it say only that the past dharma gives rise to two? If it is solely the mind abandoned by cultivation, then how is one to reconcile this with what the Faculties Aggregate states? As it is said there: once that perception has arisen, those sentient beings then pass away from that very place, and that perception ought to be said to be either wholesome or neutral-and-unobscured, and, with respect to that perception, the form realm's own contaminated-object latent tendency increases.

The answer: one ought to hold that the mind that emerges from the ripened fruit of non-perception does indeed pervade the form realm's own five categories. One asks: if this is so, then why does this treatise not state so here? The answer: that it ought to be stated yet is not stated should be understood to mean that this meaning has been left over for elsewhere. Further, this treatise here speaks solely of the mind that emerges from the attainment of non-perception and from the attainment of cessation, which is drawn forth by the power of effort and exertion; the mind that emerges from the ripened fruit of non-perception is not drawn forth by the power of effort and exertion, and it is for this reason that it is not stated here. Further, this treatise here speaks solely of what emerges as a wholesome mind; the mind that emerges from the ripened fruit of non-perception may be wholesome, defiled, or neutral-and-unobscured, and it is for this reason that it is not stated here. There are those who say: the mind that emerges from the ripened fruit of non-perception is solely abandoned by cultivation. One asks: if so, how is one to reconcile this with what the Faculties Aggregate states? The answer: that passage ought to be understood as stating that, with respect to that perception, the form realm's own universally pervasive latent tendency increases — yet, in order to exclude the undefiled-object case, it speaks of the contaminated-object latent tendency's own increase. The verdict: of these two positions, the former is the sound one. One asks: for what reason does that perception not have the undefiled-object latent tendency increase with respect to it? The answer: that person grasps non-perception itself as nirvāṇa, and grasps the attainment of non-perception itself as the noble path, and it is for this reason that, at that very moment, he does not give rise to a wrong view denying cessation and the path;

only from this point onward may he give rise to a wrong view. As for a future dharma giving rise to no mind whatsoever: this is because it does not constitute an immediately-equal antecedent condition at all. As for the four immeasurables giving rise, as their own immediately-equal antecedent condition, to six kinds of mind: this refers to the form realm's own five categories, together with the desire realm's own mind abandoned by cultivation — since they take the desire realm as their object, taking sentient beings as their object, they are incapable of drawing forth a mind of the formless realm. As for the first two liberations and the first four masteries being just the same: they, too, should be understood in this way, since they take the desire realm as their object. As for the fourth and fifth liberations giving rise to six kinds of mind: this refers to the formless realm's own five categories, together with the form realm's own mind abandoned by cultivation. As for the knowledge of another's mind giving rise to six kinds of mind: this refers to the form realm's own five categories, together with the desire realm's own mind abandoned by cultivation — since the five superknowledges' own immediately-equal antecedent condition is incapable of drawing forth a mind of the formless realm. As for the third liberation,

the latter four masteries, and the first eight totalities giving rise to five kinds of mind: this refers to the form realm's own five categories, since all of these are a discrete, particularized contemplation, incapable of drawing forth a mind of the formless realm. As for the latter two totalities giving rise to five kinds of mind: this refers to the formless realm's own five categories, since these are a contemplation upon an imagined image, incapable of drawing forth a concentrated mind of the form realm. As for the eighth liberation giving rise to no mind whatsoever: although it is indeed immediately followed by mind, it does not itself constitute mind's own immediately-equal antecedent condition.

As for dharma-knowledge giving rise to two kinds of mind: this refers to the desire and form realms' own mind abandoned by cultivation — since it takes the desire realm's own four truths as its object, it is incapable of drawing forth a mind of the formless realm. As for craving for form among the higher-binding fetters giving rise to two kinds of mind: this refers to the desire and form realms' own mind abandoned by cultivation, since a defiled mind of a lower ground does not give rise to one of a higher ground. As for the latter four higher-binding fetters giving rise to three kinds of mind: this refers to each of the three realms' own mind abandoned by cultivation, since these five fetters manifest solely within the body of a non-returner. The remaining text is easily understood, and it is therefore not further analyzed.