Who Possesses These Dharma

The eye faculty, up through the formless realm's own latent tendency of ignorance abandoned by cultivation — ought the latent tendency that increases with respect to each of these, one by one, be said to possess both directed thought and sustained reflection, to possess no directed thought but only sustained reflection, or to possess neither? 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 say: since directed thought and sustained reflection are the coarse and subtle characteristics of mind, then, up through the peak of existence, every defiled mind possesses both directed thought and sustained reflection, and it is for this reason that directed thought and sustained reflection are present throughout all three realms, as the Dārṣṭāntikas hold. In order to put a stop to this holding, it is displayed that only within the desire realm and the first dhyāna, together with the preliminary stage bordering upon it, are both directed thought and sustained reflection present; within the intermediate dhyāna, only sustained reflection without directed thought is present; and from the second dhyāna up through the peak of existence, neither is present — and it is by virtue of this cause and condition that this treatise is composed. As for the latent tendency that increases with respect to the eye faculty possessing all three: this refers to the fact that the latent tendency that increases with respect to the eye faculty pervades the desire realm and the four dhyānas' own five grounds, being universally pervasive and abandoned by cultivation — such a latent tendency, when within the desire realm and the first dhyāna, possesses both directed thought and sustained reflection; when within the intermediate dhyāna, possesses only sustained reflection without directed thought; and when within the second, third, or fourth dhyāna, possesses neither — and it is for this reason that it is said to possess all three. Every subsequent case said to possess all three should be understood according to this same pattern, though the grounds possessing neither directed thought nor sustained reflection may be more or fewer in number. As for the latent tendency that increases with respect to the female faculty possessing both directed thought and sustained reflection: this is because the latent tendency that increases with respect to it exists solely within the desire realm. As for the latent tendency that increases with respect to the eye-, ear-, and body-consciousness elements possessing either both directed thought and sustained reflection, or only sustained reflection without directed thought: although the eye and the other four sense-consciousnesses do indeed possess both directed thought and sustained reflection, when existing within the first dhyāna, they also serve as the object-of-bondage for the intermediate dhyāna's own latent tendency, and it is for this reason that the latent tendency that increases with respect to them also extends to possessing only sustained reflection without directed thought. As for the latent tendency that increases with respect to the first dhyāna possessing either both directed thought and sustained reflection, or only sustained reflection without directed thought: the term "first dhyāna" here refers, in general, to the dharma of all three grounds — the preliminary stage, the fundamental stage, and the intermediate dhyāna — and it is for this reason that two possibilities are stated; even if it referred solely to the fundamental stage, there would still necessarily be two possibilities, since the latent tendencies belonging to the intermediate dhyāna, the first dhyāna, and the rest all take these three grounds as their object. The remaining text is easily understood, and it is therefore not further analyzed.

The eye faculty, up through the formless realm's own latent tendency of ignorance abandoned by cultivation — ought the latent tendency that increases with respect to each of these, one by one, be said to be associated with the pleasure-faculty, the suffering-faculty, the joy-faculty, the sorrow-faculty, or the equanimity-faculty? 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 the two feelings of pleasure and suffering, following whatever body they depend upon, are present from the desire realm up through the fourth dhyāna, while the two feelings of joy and sorrow, following whatever mind they depend upon, are present from the desire realm up through the sphere of neither-perception-nor-non-perception. In order to put a stop to this intention, it is displayed that the feeling of pleasure exists solely within the desire realm and the first and third dhyānas; the feelings of suffering and sorrow exist solely within the desire realm; the feeling of joy exists solely within the desire realm and the first two dhyānas; and it is solely the feeling of equanimity that pervades every ground. There are, further, those who hold that mind and its mental concomitants arise in succession, one after another, and are never mutually associated, as the Dārṣṭāntikas hold. In order to put a stop to this intention, it is displayed that mind and its mental concomitants arise together at one and the same time, possessing a genuine meaning of association — and it is by virtue of this cause and condition that this treatise is composed. As for the latent tendency that increases with respect to the eye faculty being associated with four faculties, excepting the suffering-faculty: the latent tendency that increases with respect to the eye faculty pervades the desire and form realms' five grounds, being universally pervasive and abandoned by cultivation — when within the desire realm, it is associated with the joy-, sorrow-, and equanimity-faculties; when within the first two dhyānas, it is associated with the joy- and equanimity-faculties; when within the third dhyāna, it is associated with the pleasure- and equanimity-faculties; when within the fourth dhyāna, it is associated solely with the equanimity-faculty — and it is for this reason that it is said, in general, to be associated with four faculties. The suffering-faculty is associated solely with the five sense-consciousnesses, and, since there exists no latent tendency among the five sense-consciousnesses that takes the eye faculty and the like as its object, it is certain that this latent tendency is never associated with the suffering-faculty. As for the latent tendency that increases with respect to the female faculty being associated with three faculties, excepting the pleasure- and suffering-faculties: the latent tendency that increases with respect to the female faculty exists solely within the desire realm, and, since the desire realm's own pleasure and suffering both belong to the five sense-consciousnesses, it is not associated with pleasure or suffering. As for the latent tendency that increases with respect to the mind faculty being associated with five faculties: the mind faculty pervades association with all five feelings, and it is for this reason that, by the bond of association, it is associated with five faculties; if reckoned by the bond of an object, there are four, excepting suffering.

As for the latent tendency that increases with respect to the three further concentrations being associated with four faculties, excepting the suffering-faculty: the suffering-faculty takes solely form and the like, the five external objects, as its own object, and is not itself a concentration or the like; the three concentrations, being solely undefiled, are not increased by any latent tendency at all, and this is not what is spoken of here. The remaining text is easily understood, and it is therefore not further analyzed,

since it is feared that this would cause the wise to grow weary of it.

The eye faculty, up through the formless realm's own latent tendency of ignorance abandoned by cultivation — who possesses these, and who does not possess them? 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 there exists no genuinely real property of possessing or not possessing, and that these are established merely as conventional designations. It is in order to display that the property of possessing and of not possessing is a genuinely real entity that this treatise is composed — for, were it not so, this would contradict the scriptures. As the scripture states: one should understand that such-and-such an individual possesses wholesome dharma and unwholesome dharma; and, further, the scripture states: I possess the ten powers, the four kinds of fearlessness, and the rest. If there existed no property of possessing or not possessing, then the fixed distinctions among the ordinary being and the noble one, the learner and the non-learner, the one who has cut off his own wholesome roots and the one who has not, could none of them be established at all, since no fixed cause or condition for them could be found. Yet the possessor and the non-possessor themselves are conventionally existent, while the property of possessing and of not possessing is ultimately existent — exactly as the one who dies and the one who is born are conventionally existent, while the dharma of dying and of being born are themselves ultimately existent; exactly as the one who enters and emerges from concentration is conventionally existent, while the concentration itself, entered and emerged from, is ultimately existent; exactly as the agent and the experiencer are conventionally existent, while karma and its ripened fruit are ultimately existent — so too is the property of possessing and of not possessing ultimately existent, while the designation "possessor" or "non-possessor" is conventionally existent. That is, if within a given body there exists the property of possessing, it is named a possessor; if within that same body there exists the property of not possessing, it is named a non-possessor — exactly as a tree and the like are a conventional form, while the four elements are themselves real; so too is a given individual a conventional designation, while the five aggregates of form and the rest are themselves real. It is with reference to this conventional individual's own continuum of bodily existence, in terms of attainment and non-attainment, that the dharma of possessing and not possessing is spoken of — and it is by virtue of this cause and condition that this treatise is composed.

As for the eye faculty being possessed by one within the form realm, and by one within the desire realm who has already attained it and not yet lost it: since every one of the form realm's own heavenly beings possesses complete faculties, they certainly possess the eye and the remaining four faculties. This phrase "possesses complete faculties" is stated with reference to what is manifest — since the female and male faculties are not manifest there, this is not to say they lack them, yet they, too, are still called possessing complete faculties. Further, as for what may possibly be present: since all of these are indeed possessed, it is said that they possess complete faculties — this does not mean that every single thing is present, for it should not be supposed that sorrow, suffering, and the like are also present there. As for the desire realm's own "already attained":

this refers to the praśākhā stage; as for "not yet lost": this refers to not having decayed, not having fallen away, not having been eaten by worms, and not having been injured. As for the formless realm, and the desire realm's own "not yet attained" and "already lost," being non-possessors: the formless realm, having no form, does not possess the eye and the remaining faculties; and as for the desire realm's own "not yet attained": this refers to the stages of kalala, arbuda, peśī, and ghana; as for "already lost": this refers to having decayed, having fallen away, having been eaten by worms, or having been injured. As for the ear, nose, and tongue faculties being just the same: their pattern should be understood exactly as with the eye faculty. As for the body faculty being possessed within the desire and form realms: whoever is born within the form realm necessarily possesses the body faculty; as for it not being possessed within the formless realm: this is because that realm has no form. As for the female and male faculties being possessed within the desire realm by one who has already attained them and not yet lost them: their pattern should be understood exactly as with the eye faculty. As for them not being possessed within the form and formless realms, and by one within the desire realm who has not yet attained them or has already lost them: the form and formless realms have no female or male faculty, since they possess no carnal craving, having grown weary of and abandoned this faculty in order to be born within those realms; the form and formless realms possess no food consumed in morsels, since this faculty necessarily arises in dependence upon food consumed in morsels, and arises in dependence upon the absence of shame and moral dread; further, the female and male faculties would be of no use there. One asks: if this is so, then the nose and tongue faculties, too, ought to be absent there, since there exists there no matter of smelling fragrance or tasting flavor. The answer: the nose and tongue faculties are indeed of use there, serving to adorn the body and to give rise to speech, whereas the female and male faculties cause the body to appear unsightly, and one possessed of shame and moral dread will certainly conceal them. The Venerable Ghoṣa speaks as follows:

the upper two realms possess no karma capable of drawing forth these faculties. One asks: since the form and formless realms possess no male faculty, ought they not, then, to be devoid of a "great man"? The answer: the form and formless realms do indeed possess the function of a great man, and it is for this reason that they are called "great man" — the function of a great man being the capacity to become free of desire and to accomplish wholesome deeds, and it is for this reason that one so capable is called a great man. As the scripture states: the four approaches and the four fruits are all called "great man" — it is not the case that every woman whatsoever is devoid of an approach or a fruit. As the scripture states: this Mahāprajāpatī, although a woman, entered the noble path, attained the fruit, exhausted the outflows, and is likewise called a great man. With respect to this same meaning, a tetralemma ought to be cast.

There is one who is a great man yet does not possess the male faculty — this refers to one born within the form or formless realms and the like. There is one who possesses the male faculty yet is not called a great man — this refers to the ṣaṇḍha, the paṇḍaka, and the like. There is one who is a great man and also possesses the male faculty — this refers to one who possesses the male faculty and has become free of the defilement of desire and the like.

There is one who is neither a great man nor a possessor of the male faculty — this refers to whatever excludes the aforementioned three characteristics. As for one born from a womb, from an egg, or from moisture, who ends his life gradually: he gradually relinquishes the eye and the other five kinds of material faculty, and, with respect to the body faculty, there is likewise a gradual relinquishing — namely, of the hands, feet, and the like — and, once every subtle particle of the body faculty has been relinquished, he then ends his life. As for one within the hells whose limbs are dismembered, even down to being reduced to a pulp: he still possesses the body faculty. There are those who say: at that very moment, the eye and the rest are likewise still present, for, were they entirely absent, they ought not afterward to arise again, since, once the ripened result has been cut off, it does not continue thereafter. There are those who say: within the hells, the eye and the other five faculties, once cut off, are restored again, being drawn forth by karma, since this is simply the natural pattern of that destiny — exactly as, among human beings and the like, a severed limb cannot be restored, while, within the hells and the like, a severed limb is restored again shortly after being severed, the natural pattern of the various destinies not admitting of mutual analogy — and it is for this reason that the eye and the rest, there, are restored again once cut off. The body faculty, however, is never entirely and wholly cut off, since, were it entirely and wholly cut off, there would be no possibility of its being restored, it being that upon which the various material faculties depend. There remains, in such a case, some small portion of the body faculty's own subtle particles, and it is in dependence upon this that the limbs are afterward restored — the body faculty present within the various limbs, once cut off, being restored again, exactly like the eye faculty and the rest. There are further teachers who say: within the hells, although the body's own limbs are dismembered into a hundred or a thousand parts,

every one of these parts still possesses the body faculty, since a continuity exists between the various parts, exactly as with a broken eucommia bark or a lotus root and stem, or as with a split melon whose stem does not separate from it — were they to separate entirely, the body faculty would then be altogether absent, since no single sentient being possesses two bodies. Yet it is observed in the world that when an insect's body is severed, what still moves though reduced to many parts is moved solely by the force of wind, not by possessing a genuine body faculty. As for the life, mind, and equanimity faculties being possessed by every sentient being without exception: this is because they pervade the three realms' nine grounds and every stage, being possessed at all times without exception. As for the pleasure-faculty being possessed by one within the ground of universal purity and below, and by a noble one born above it, yet not possessed by an ordinary being born above it: the pleasure-faculty exists solely within the desire realm and the first and third dhyānas, pervading both the contaminated and the undefiled — within the desire realm and the first dhyāna, it is solely contaminated; within the third dhyāna, it pervades both kinds. Whoever is contaminated, upon being born above, relinquishes what belongs below, and it is for this reason that it is not possessed; whoever is undefiled, upon being born within a higher ground, does not relinquish the lower ground, since the undefiled is relinquished solely upon attaining the fruit, transforming one's own faculty, or retrogressing. One asks: if one is born within the second dhyāna, not yet free of the second dhyāna's own defilement, which ground's own pleasure-faculty does he possess? The answer: he possesses the third dhyāna's own defiled pleasure-faculty; if he has already become free of the second dhyāna's own defilement, he further attains the third dhyāna's own undefiled pleasure-faculty. It is for this reason that whoever is born within the ground of universal purity and below possesses the pleasure-faculty — this term "universal purity" being stated in general, naming the later ground in order to display what precedes it.

Every remaining case should be understood accordingly. One asks: is there any noble one born within the fourth dhyāna or above who does not possess the pleasure-faculty? There are those who say: there is indeed such a one — namely, one who, having already become free of the third dhyāna's own defilement, enters the fixed state of freedom from birth in dependence upon the second dhyāna or one of the three lower grounds, and, having already attained the fruit of non-returning, does not give rise to a further approach, and, ending his life, is reborn within the fourth dhyāna or one of the grounds above it — such a one does not possess the pleasure-faculty. The verdict: this ought not to be so held. If one has already become free of a higher ground's own defilement, and, in dependence upon a lower ground, enters the fixed state of freedom from birth, then, upon attaining the fruit, he must certainly give rise to the path of the superior fruit, cultivate the undefiled belonging to the higher ground, attain the higher ground's own cessation, and only then end his life — exactly as one who has already become free of three or four grades of the desire realm's own defilement,

or seven or eight grades, and enters the fixed state of freedom from birth — such a one, upon attaining the fruit, must certainly give rise to the path of the superior fruit, cultivate the superior grade of the undefiled, attain the superior grade's own cessation, and only then end his life. One asks: if one who has already become free of the third dhyāna's own defilement, and, in dependence upon the second dhyāna or one of the three lower grounds, being one who follows through faith transformed into resolve, sharpens his own faculty and becomes one who has arrived at insight — and does not give rise to a further approach, ending his life, is reborn within the fourth dhyāna or one of the grounds above it — which ground's own pleasure-faculty does he possess? The answer: if, with respect to the higher ground, he has already attained mastery at the very time of sharpening his own faculty, he is likewise capable of cultivating the higher ground's own undefiled pleasure-faculty; even if he has not attained mastery with respect to the higher ground, he, too, upon attaining the fruit, must certainly give rise to the path of the superior fruit, cultivate the higher ground's own undefiled, and only then end his life. It is for this reason that a noble one born above the ground of universal purity certainly possesses the undefiled pleasure-faculty. The possession of the joy-faculty should be stated according to this same pattern. As for the suffering-faculty being possessed within the desire realm,

and not possessed within the form and formless realms: every sentient being of the desire realm, up through the Buddha himself, possesses the suffering-faculty, since suffering arises, without any need for discursive thought, whenever one is pressed upon by an adverse circumstance. As for the form and formless realms not possessing the suffering-faculty: this is because they are nourished by the power of a superior concentration, and possess no adverse circumstance whatsoever.

They possess no unwholesome karma or affliction. Further, the form and formless realms are superior realms, whereas even a superior body within an inferior realm may still possess the feeling of suffering,

exactly as a disciple, a solitary-realizer, or the Great Awakened One within the desire realm; while even an inferior body within a superior realm still has no feeling of suffering, exactly as an ordinary being within the form or formless realms — just as, in a season of blight, even a fine seedling still suffers being eaten by insects and the like, while, in a season free of blight, even a weed suffers no such thing. As for the sorrow-faculty being possessed by one who has not yet become free of the desire realm's own defilement, and not possessed by one who has already become free of it: the sorrow-faculty necessarily arises through discursive thought,

whoever has not yet become free of desire gives rise to sorrow through discursive thought; whoever has already become free of desire, upon giving rise to discursive thought, does not give rise to sorrow or grief. It is for this reason that the sorrow-faculty, even one of a wholesome nature, is not possessed once one has become free of the desire realm's own defilement, since it is drawn forth solely by the desire realm's own afflictions. As for the three undefiled faculties being possessed by one who has already attained them and not yet lost them, and not possessed by one who has not yet attained them or has already lost them: as for the "faculty of will come to know what is not yet known" being already attained: this refers to having already entered the path of seeing, which is thus called "already attained"; "not yet lost" refers to class-knowledge-of-the-path not yet having manifested; "not yet attained" refers to the forbearance of dharma-knowledge of suffering not yet having manifested; "already lost" refers to class-knowledge-of-the-path having already manifested. As for the "faculty of having already come to know" being already attained: this refers to having already given rise to class-knowledge-of-the-path, or having retrogressed from the fruit of arhatship; "not yet lost" refers to the knowledge of exhaustion not yet having manifested; "not yet attained" refers to class-knowledge-of-the-path not yet having manifested, or not yet having retrogressed from the fruit of arhatship; "already lost" refers to the knowledge of exhaustion having already manifested. As for the "faculty of one who has come to know fully" being already attained: this refers to the knowledge of exhaustion having manifested; "not yet lost" refers to not having retrogressed from the fruit of arhatship; "not yet attained" refers to the knowledge of exhaustion not yet having manifested; "already lost" refers to having retrogressed from the fruit of arhatship. As for the body, color, sound, and touch elements being possessed within the desire and form realms, and not possessed within the formless realm: one asks: this may well be so for the body, color, and touch elements — but how is the sound element possessed at all times without exception? There are those who say: whenever the great elements combine or separate, sound is necessarily produced, and, since a sentient being within the desire or form realm always possesses the great elements, sound is thus always produced. The verdict: this ought not to be so held. If the four great elements necessarily always produce sound, then by which of the four great elements is this produced sound itself created? If it is created by these same four elements, then it ought to be called a single instance of resistant form produced by one set of four great elements; if it is said to be created by a different set, then this different set of four great elements would, in turn, necessarily produce sound as well, and, proceeding onward in this way, there would be an endless fault. One ought to hold as follows: within the body of a sentient being born in the desire or form realm, there exist many sets of the four great elements within a single body, and, whenever any of them strike against one another, sound is thereby produced; wherever they do not strike against one another, no sound arises — and, although a single body does indeed necessarily possess the sound element, it is not the case that every single part of the body produces sound throughout. The Venerable Buddhadeva speaks as follows: it is not the case that the desire and form realms possess sound at all times without exception — this treatise's own text speaks only of the majority of cases. As for the eye-, ear-, and body-consciousness elements being possessed, when manifest, by one within the Brahmā-world and below, and by one born above it within the three upper dhyānas, but not being possessed when not manifest, and not being possessed within the formless realm: this refers to one born within the desire realm or the first dhyāna, who possesses them, according to what is fitting, when defiled or wholesome; among the three consciousnesses' various neutral-and-unobscured states, whoever has habituated familiarity likewise possesses them at all times without exception, exactly as with superior deportment, craft, and the all-pervading fruit. If one is born within the second dhyāna or above, it is solely the neutral-and-unobscured that, whenever it happens to manifest, is thereby possessed; if it does not manifest, then it is not possessed,

since the five sense-consciousness bodies are, by their own nature, feeble, and their own manifestation, when arising within another ground, lacks firm and vigorous force. As for the transformation-mind and the like belonging to mental consciousness: even when born within another ground, its own force remains firm and vigorous, and it is for this reason that it is possessed even when not manifest. As for the undefiled unconditioned, such as the mind-element and the rest, being possessed at all times without exception: this refers to non-analytical cessation, since there exists no sentient being whatsoever who does not possess non-analytical cessation. The dharma subject to no further cutting-off should, in the case that follows, be understood according to this same pattern. As for the three further concentrations, exactly like the truth of the path and the rest, being possessed by one who has already attained them and not yet lost them: once attained, there can never be any matter of retrogression or relinquishment, since they are cultivated and attained only on the very verge of final nirvāṇa, and, once final nirvāṇa has occurred, one is no longer reckoned among sentient beings at all, and it is for this reason that one cannot speak of "not possessing" them. The remaining text is easily understood, and it is therefore not further analyzed.

The eye faculty, up through the formless realm's own latent tendency of ignorance abandoned by cultivation — at the very moment each, one by one, attains full comprehension, how many of the ninety-eight latent tendencies attain full comprehension, and how many of the nine fetters are exhausted? 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 a material dharma, too, may be abandoned by seeing. In order to put a stop to this intention, it is displayed that every material dharma is not abandoned by seeing. There are, further, those who hold that an ordinary being is incapable of cutting off a latent tendency abandoned by seeing; there are yet others who hold that an ordinary being is incapable of cutting off any latent tendency whatsoever, being capable solely of suppressing it. In order to put a stop to this intention, it is displayed that an ordinary being is indeed capable of cutting off every latent tendency abandoned by seeing and by cultivation, from the desire realm up through the sphere of nothingness, excepting solely the peak of existence — and it is for this reason that this treatise is composed. Now, full comprehension is, in brief, of two kinds — first, full comprehension through knowledge; second, full comprehension through cutting-off. Here, this treatise proceeds solely in reliance upon full comprehension through cutting-off. Cutting-off is itself analytical cessation, and, although it is not itself full comprehension, it is the very fruit of full comprehension, and it is for this reason that it is named "full comprehension" — exactly as, in the discussion of the six bases of contact, a name is given by reason of its own cause, or an effect is named by reason of its own cause; full comprehension, too, should be understood in just this way. Further, here, "attains full comprehension" refers to

the cutting-off of whatever dharma, that particular cutting-off's own complete exhaustion, at the moment of its own ultimate completion, being what is named the attainment of full comprehension — this is not necessarily spoken solely in reliance upon the nine kinds of full comprehension. As for the eye faculty's own full comprehension being attained at the exhaustion of craving for form: the eye faculty exists within five grounds — that is, the desire realm and the four dhyānas — and, at the very moment craving for the desire realm is exhausted, the eye faculty of the desire realm attains full comprehension, and so on up through the very moment craving for the fourth dhyāna is exhausted, at which the eye faculty of the fourth dhyāna attains full comprehension. It is with reference to this ultimate attainment of full comprehension that it is now spoken of, and it is for this reason that the exhaustion of craving for form is named the attainment of full comprehension — every remaining case should be understood accordingly. As for an ordinary being's own thirty-one latent tendencies attaining full comprehension: an ordinary being, at that very moment, has cut off and exhausted the form realm's own thirty-one latent tendencies abandoned by seeing and by cultivation, and it is for this reason that no fetter is said to be exhausted — this refers to the fact that, among the nine fetters, not a single one has, at that moment, reached its own ultimate exhaustion, since, although the various latent tendencies are also called fetters, this treatise here speaks of a distinct gateway of dharma — namely, that the latent tendencies are spoken of in terms of the ninety-eight, while the fetters are spoken of in terms of the nine — every remaining case should be understood accordingly. As for a noble one's own three latent tendencies attaining full comprehension: a noble one, at that very moment, attains full comprehension solely with respect to the form realm's own three latent tendencies abandoned by cultivation, and it is for this reason that no fetter is said to be exhausted — this refers to the fact that, among the nine fetters, not a single fetter is exhausted. As for the female and male faculties' own full comprehension being attained at the exhaustion of craving for the desire realm: the female and male faculties exist solely within the desire realm, and it is for this reason that the exhaustion of craving for the desire realm is named the attainment of full comprehension. As for an ordinary being's own thirty-six latent tendencies attaining full comprehension: an ordinary being, at that very moment, has cut off and exhausted the desire realm's own thirty-six latent tendencies abandoned by seeing and by cultivation, and it is for this reason that three fetters are said to be exhausted — this refers to the fact that, among the nine fetters, the fetters of aversion, envy, and stinginess have, at that very moment, reached their own ultimate exhaustion. As for a noble one's own four latent tendencies attaining full comprehension: a noble one, at that very moment, attains full comprehension solely with respect to the desire realm's own four latent tendencies abandoned by cultivation, and it is for this reason that three fetters are said to be exhausted, exactly as stated for the ordinary being — yet, among the fetter of aversion, it is solely the portion abandoned by cultivation that is meant. As for the life faculty's own full comprehension being attained, without the exhaustion of craving for the formless: the life faculty exists within nine grounds, and, at the very moment craving for the desire realm is exhausted, the life faculty of the desire realm attains full comprehension, and so on up through the very moment craving for the sphere of neither-perception-nor-non-perception is exhausted, at which the life faculty of the sphere of neither-perception-nor-non-perception attains full comprehension. It is with reference to this ultimate attainment of full comprehension that it is now spoken of, and it is for this reason that, without the exhaustion of craving for the formless, full comprehension is still named as attained.

As for the three latent tendencies attaining full comprehension: at that very moment, the formless realm's own three latent tendencies abandoned by cultivation have been cut off and exhausted, and it is for this reason that three fetters are said to be exhausted — this refers to the fact that, among the nine fetters, the fetters of craving, conceit, and ignorance are exhausted. As for the pleasure-faculty's own full comprehension being attained at the exhaustion of craving for the ground of universal purity, this very exhaustion itself constituting the pleasure-faculty's own attainment of full comprehension: at that very moment, not a single one of the ninety-eight latent tendencies has reached its own ultimate exhaustion, and it is for this reason that it is spoken of in this way — every remaining case should be understood accordingly.

Now, the attainment of full comprehension occurs at seventeen distinct positions — namely, at the time of the four dharma-forbearances and dharma-knowledges, and the four class-forbearances and class-knowledges, full comprehension is attained solely with respect to dharma abandoned by seeing; at the time craving is exhausted for each of the eight grounds from the desire realm up through the sphere of nothingness, full comprehension is attained with respect to dharma abandoned by both seeing and cultivation together; at the time craving is exhausted for the single ground of the sphere of neither-perception-nor-non-perception, full comprehension is attained solely with respect to dharma abandoned by cultivation. It is at these same seventeen positions that the various dharma are named as attaining full comprehension — this ought to be spoken of according to what is fitting in each case, and, for fear that the text would grow too voluminous, it is not separately displayed here.

The eye faculty, up through the formless realm's own latent tendency of ignorance abandoned by cultivation — at the very moment each, one by one, realizes through cessation, how many of the ninety-eight latent tendencies are realized through cessation, and how many of the nine fetters are exhausted? 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, at the very moment the concentration like a diamond manifests, every affliction of the three realms abandoned by both seeing and cultivation is cut off all at once, every stage prior to this being capable solely of suppressing the entanglements, without yet being able to cut off any of the latent tendencies whatsoever — exactly as the sudden-cutting-off ascetics hold, who maintain that a sudden awakening attains the fruit of the non-learner, exactly as, upon waking from a dream, one suddenly casts off all torpor and drowsiness at once. In order to put a stop to this intention, it is displayed that the cutting-off of the latent tendencies possesses eighty-nine distinct stages, and that, at every one of these stages, cessation is realized. There are, further, those who hold that it is solely the uninterrupted path that cuts off and attains the latent tendencies, while it is solely the path of liberation that is capable of realizing that same cessation, as the Western ascetics hold, who maintain as follows: it is never the case that the uninterrupted path fails to cut off affliction, nor that the path of liberation fails to realize that cessation. In order to put a stop to this intention, it is displayed that the uninterrupted path is capable of cutting off affliction, severing the attainment of affliction so that it cannot continue, and is likewise capable of realizing cessation, drawing forth the attainment of disjunction so that it may genuinely arise; while every path of liberation is named solely "realizing cessation," since it manifests together with the attainment of disjunction. Further, it is in order to display the very principle of realization through cessation, causing the wise to understand it, that this treatise is composed. Realization with respect to a dharma is, in brief, of two kinds — first, realization through knowledge; second, realization through attainment. Realization through knowledge refers to the fact that every kind of dharma-knowledge is capable of realizing and knowing; realization through attainment refers to

the fact that the wholesome dharma, the all-pervading fruit, and the neutral-and-unobscured are capable of attaining and realizing through the very attainment itself. Here, this treatise proceeds solely in reliance upon realization through attainment, and, within this, solely in reliance upon realization through cessation. Cessation here refers to analytical cessation; giving rise, at the various stages, to the attainment realizing this cessation is what is named "realizing through cessation." This realization through cessation possesses eighty-nine distinct stages according to its own distinctions of stage — namely, at the time of the four dharma-forbearances and dharma-knowledges, and the four class-forbearances and class-knowledges, and at the time of each of the nine grounds' own nine uninterrupted and liberation paths — at the time of the four dharma- and class-forbearances, cessation of the dharma abandoned by seeing alone is realized; at the time of the sphere of neither-perception-nor-non-perception's own first eight uninterrupted and liberation paths, cessation of the dharma abandoned by cultivation alone is realized; at the remaining seventy-three times, cessation of the dharma abandoned by both seeing and cultivation is realized. Further, realization through cessation, taken altogether, occurs at five positions — namely, at the time of each affliction's own specific counteracting path, at the time of attaining each of the four fruits of the ascetic life, and at the time of sharpening one's own faculty — though, strictly speaking, there ought to be six, yet, since sharpening one's own faculty necessarily results in attaining a fruit and is thus already gathered within the four fruits, it is spoken of as five occasions. The three realms' own afflictions abandoned by both seeing and by cultivation, with respect to these five positions, at the moment of realization through cessation, may be complete or incomplete in number. There is an affliction possessing only a single occasion — namely, the sphere of neither-perception-nor-non-perception's own ninth grade abandoned by cultivation, this being precisely the very moment of attaining the fruit of arhatship. There is an affliction possessing only two occasions — namely, the sphere of neither-perception-nor-non-perception's own first eight grades abandoned by cultivation, and each of the seven lower grounds' own nine grades abandoned by cultivation, this being precisely the moment of each one's own specific counteracting path, and the moment of attaining the fruit of arhatship. The desire realm's own ninth grade abandoned by cultivation likewise possesses two occasions — namely, the moment of attaining each of the latter two fruits. There is an affliction possessing only three occasions — namely, the desire realm's own seventh and eighth grades abandoned by cultivation, this being precisely the moment of each one's own specific counteracting path, and the moment of attaining each of the latter two fruits of the ascetic life. The desire realm's own sixth grade abandoned by cultivation likewise possesses three occasions — namely, the moment of attaining each of the latter three fruits of the ascetic life. There is an affliction possessing only four occasions — namely, the form and formless realms' own dharma abandoned by seeing the path, this being precisely the moment of attaining each of the four fruits of the ascetic life. The desire realm's own first five grades abandoned by cultivation likewise possess four occasions — namely, the moment of each one's own specific counteracting path, and the moment of attaining each of the latter three fruits. There is an affliction possessing all five occasions — namely, the three realms' own dharma abandoned by seeing suffering, accumulation, and cessation, together with the desire realm's own dharma abandoned by seeing the path, this being precisely the moment of each one's own specific counteracting path, and the moment of attaining each of the four fruits of the ascetic life. This is spoken with reference to a noble one's own realization through cessation; as for an ordinary being's own afflictions of the eight grounds abandoned by seeing and by cultivation, they are, in every case, named "realized through cessation" solely at the moment of their own specific counteracting path. The remaining contaminated dharma's own realization through cessation should be understood according to this same pattern already stated for affliction. The distinct stages, running through the eye faculty and the rest across the forty-two chapters, discussing realization through cessation, are as stated in the root treatise.

One asks: what difference is there between the preceding full-comprehension gateway and this realization-through-cessation gateway? The answer: the preceding full-comprehension gateway displays the distinction in the cutting-off attained at the very moment the eye faculty and the rest reach their own ultimate exhaustion; the realization-through-cessation gateway displays the distinction in the cessation realized both at that very moment the eye faculty and the rest reach their own ultimate exhaustion, and at every subsequent stage as well — since, at every subsequent stage, one repeatedly realizes the very same, single-flavored attainment of the eye faculty's own cessation and the rest. The Western teachers speak as follows: the preceding full-comprehension gateway displays the attainment of the uninterrupted path's own cutting-off of affliction; the realization-through-cessation gateway displays the attainment of the path of liberation's own realization of disjunction. The teachers of this country speak as follows: the preceding full-comprehension gateway displays solely the uninterrupted path's own attainment of cutting off affliction; the realization-through-cessation gateway displays, in general, both the uninterrupted and the liberation path's own attainment of realizing disjunction. Further, the preceding full-comprehension gateway displays solely the initial stage's own attainment of the cutting-off of full comprehension; the realization-through-cessation gateway displays, in general, both the initial and every subsequent stage's own realization through cessation. Such is the distinction between these two gateways of full comprehension and realization through cessation.

Within these ten gateways, applied in common to the aforementioned forty-two chapters, there exist five distinct positions. That is, the aforementioned forty-two chapters, taken altogether, fall into three categories — namely, the twenty-two faculties, up through the dharma abandoned by both seeing and cultivation, and the dharma subject to no further cutting-off, are named the category of the objective domain; the four noble truths, up through the three further concentrations, are named the category of virtue; and the three fetters, up through the ninety-eight latent tendencies, are named the category of fault. Within the category of the objective domain, the twenty-two faculties, coming first and being the most numerous, are set apart as their own single position; within the category of fault, the ninety-eight latent tendencies, coming last and being the most numerous, are likewise set apart as their own single position; the remaining three categories of dharma are each made into a single position, making five positions altogether. Among these five positions, whatever is similar is, in each case, briefly treated as belonging to the same kind, while whatever is dissimilar is, in each case, analyzed at full length. The wise ought to understand this well.

Here, the Venerable One has, in brief, applied ten gateways in common to the aforementioned forty-two chapters, and, within this, the further distinctions are of many further kinds still — namely: the eye faculty, up through the formless realm's own latent tendency of ignorance abandoned by cultivation, itself abandoned through cessation, taken as object both directly and as an object-of-that-object — among the ninety-eight latent tendencies, how many latent tendencies, one by one, increase with respect to each? The eye faculty, up through the formless realm's own latent tendency of ignorance abandoned by cultivation, its own path of cutting-off, taken as object both directly and as an object-of-that-object — how many latent tendencies, one by one, increase with respect to each? The eye faculty, up through the formless realm's own latent tendency of ignorance abandoned by cultivation, taken as object both directly and as an object-of-that-object, and the latent tendency that increases with respect to this same object — how many constitute a bond of an object but not a bond of association? How many constitute a bond of association but not a bond of an object? How many constitute both a bond of an object and a bond of association? How many constitute neither a bond of an object nor a bond of association? The eye faculty, up through the formless realm's own latent tendency of ignorance abandoned by cultivation, itself abandoned through cessation, taken as object both directly and as an object-of-that-object, and the latent tendency that increases with respect to this same object — how many constitute a bond of an object but not a bond of association? How many constitute a bond of association but not a bond of an object? How many constitute both a bond of an object and a bond of association? How many constitute neither a bond of an object nor a bond of association? The eye faculty, up through the formless realm's own latent tendency of ignorance abandoned by cultivation, its own path of cutting-off, taken as object both directly and as an object-of-that-object, and the latent tendency that increases with respect to this same object — how many constitute a bond of an object but not a bond of association? How many constitute a bond of association but not a bond of an object? How many constitute both a bond of an object and a bond of association? How many constitute neither a bond of an object nor a bond of association? The eye faculty, up through the formless realm's own latent tendency of ignorance abandoned by cultivation, taken as object both directly and as an object-of-that-object — 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?

The eye faculty, up through the formless realm's own latent tendency of ignorance abandoned by cultivation, taken as object both directly and as an object-of-that-object, and the latent tendency that increases with respect to this same object — how many minds does each, one by one, give rise to as its own immediately-equal antecedent condition? The eye faculty, up through the formless realm's own latent tendency of ignorance abandoned by cultivation, itself abandoned through cessation, taken as object both directly and as an object-of-that-object — how many minds does each, one by one, give rise to as its own immediately-equal antecedent condition? The eye faculty, up through the formless realm's own latent tendency of ignorance abandoned by cultivation, itself abandoned through cessation, taken as object both directly and as an object-of-that-object, and the latent tendency that increases with respect to this same object — how many minds does each, one by one, give rise to as its own immediately-equal antecedent condition? The eye faculty, up through the formless realm's own latent tendency of ignorance abandoned by cultivation, its own path of cutting-off, taken as object both directly and as an object-of-that-object — how many minds does each, one by one, give rise to as its own immediately-equal antecedent condition? The eye faculty, up through the formless realm's own latent tendency of ignorance abandoned by cultivation, its own path of cutting-off, taken as object both directly and as an object-of-that-object, and the latent tendency that increases with respect to this same object — how many minds does each, one by one, give rise to as its own immediately-equal antecedent condition? The eye faculty, up through the formless realm's own latent tendency of ignorance abandoned by cultivation, taken as object both directly and as an object-of-that-object — ought this be said to possess both directed thought and sustained reflection, to possess no directed thought but only sustained reflection, or to possess neither? The eye faculty, up through the formless realm's own latent tendency of ignorance abandoned by cultivation, taken as object both directly and as an object-of-that-object, and the latent tendency that increases with respect to this same object — ought this be said to possess both directed thought and sustained reflection, to possess no directed thought but only sustained reflection, or to possess neither? The eye faculty, up through the formless realm's own latent tendency of ignorance abandoned by cultivation, itself abandoned through cessation, taken as object both directly and as an object-of-that-object — ought this be said to possess both directed thought and sustained reflection, to possess no directed thought but only sustained reflection, or to possess neither? The eye faculty, up through the formless realm's own latent tendency of ignorance abandoned by cultivation, itself abandoned through cessation, taken as object both directly and as an object-of-that-object, and the latent tendency that increases with respect to this same object — ought this be said to possess both directed thought and sustained reflection, to possess no directed thought but only sustained reflection, or to possess neither? The eye faculty, up through the formless realm's own latent tendency of ignorance abandoned by cultivation, its own path of cutting-off, taken as object both directly and as an object-of-that-object — ought this be said to possess both directed thought and sustained reflection, to possess no directed thought but only sustained reflection, or to possess neither? The eye faculty, up through the formless realm's own latent tendency of ignorance abandoned by cultivation, its own path of cutting-off, taken as object both directly and as an object-of-that-object, and the latent tendency that increases with respect to this same object — ought this be said to possess both directed thought and sustained reflection, to possess no directed thought but only sustained reflection, or to possess neither? The eye faculty, up through the formless realm's own latent tendency of ignorance abandoned by cultivation, taken as object both directly and as an object-of-that-object — ought this be said to be associated with the pleasure-, suffering-, joy-, sorrow-, or equanimity-faculty? The eye faculty, up through the formless realm's own latent tendency of ignorance abandoned by cultivation, taken as object both directly and as an object-of-that-object, and the latent tendency that increases with respect to this same object — ought this be said to be associated with the pleasure-faculty and so on up through the equanimity-faculty? The eye faculty, up through the formless realm's own latent tendency of ignorance abandoned by cultivation, itself abandoned through cessation, taken as object both directly and as an object-of-that-object — ought this be said to be associated with the pleasure-faculty and so on up through the equanimity-faculty? The eye faculty, up through the formless realm's own latent tendency of ignorance abandoned by cultivation, itself abandoned through cessation,

taken as object both directly and as an object-of-that-object, and the latent tendency that increases with respect to this same object — ought this be said to be associated with the pleasure-faculty and so on up through the equanimity-faculty? The eye faculty, up through the formless realm's own latent tendency of ignorance abandoned by cultivation, its own path of cutting-off, taken as object both directly and as an object-of-that-object — ought this be said to be associated with the pleasure-faculty and so on up through the equanimity-faculty? The eye faculty, up through the formless realm's own latent tendency of ignorance abandoned by cultivation, its own path of cutting-off, taken as object both directly and as an object-of-that-object, and the latent tendency that increases with respect to this same object — ought this be said to be associated with the pleasure-faculty and so on up through the equanimity-faculty? The eye faculty, up through the formless realm's own latent tendency of ignorance abandoned by cultivation, taken as object both directly and as an object-of-that-object — who possesses this, and who does not? The eye faculty, up through the formless realm's own latent tendency of ignorance abandoned by cultivation, taken as object both directly and as an object-of-that-object, and the latent tendency that increases with respect to this same object — who possesses this, and who does not? The eye faculty, up through the formless realm's own latent tendency of ignorance abandoned by cultivation, itself abandoned through cessation, taken as object both directly and as an object-of-that-object — who possesses this, and who does not? The eye faculty, up through the formless realm's own latent tendency of ignorance abandoned by cultivation, itself abandoned through cessation, taken as object both directly and as an object-of-that-object, and the latent tendency that increases with respect to this same object — who possesses this, and who does not? The eye faculty, up through the formless realm's own latent tendency of ignorance abandoned by cultivation, its own path of cutting-off, taken as object both directly and as an object-of-that-object — who possesses this, and who does not? The eye faculty, up through the formless realm's own latent tendency of ignorance abandoned by cultivation, its own path of cutting-off, taken as object both directly and as an object-of-that-object, and the latent tendency that increases with respect to this same object — who possesses this, and who does not? The eye faculty, up through the formless realm's own latent tendency of ignorance abandoned by cultivation, taken as object both directly and as an object-of-that-object — at the very moment it attains full comprehension, how many of the ninety-eight latent tendencies attain full comprehension, and how many of the nine fetters are exhausted? The eye faculty, up through the formless realm's own latent tendency of ignorance abandoned by cultivation, taken as object both directly and as an object-of-that-object, and the latent tendency that increases with respect to this same object, at the very moment it attains full comprehension — how many latent tendencies attain full comprehension, and how many fetters are exhausted? The eye faculty, up through the formless realm's own latent tendency of ignorance abandoned by cultivation, itself abandoned through cessation, taken as object both directly and as an object-of-that-object, at the very moment it attains full comprehension — how many latent tendencies attain full comprehension, and how many fetters are exhausted? The eye faculty, up through the formless realm's own latent tendency of ignorance abandoned by cultivation, itself abandoned through cessation, taken as object both directly and as an object-of-that-object, and the latent tendency that increases with respect to this same object, at the very moment it attains full comprehension — how many latent tendencies attain full comprehension, and how many fetters are exhausted? The eye faculty, up through the formless realm's own latent tendency of ignorance abandoned by cultivation, its own path of cutting-off, taken as object both directly and as an object-of-that-object, at the very moment it attains full comprehension — how many latent tendencies attain full comprehension, and how many fetters are exhausted? The eye faculty, up through the formless realm's own latent tendency of ignorance abandoned by cultivation, its own path of cutting-off, taken as object both directly and as an object-of-that-object, and the latent tendency that increases with respect to this same object, at the very moment it attains full comprehension — how many latent tendencies attain full comprehension, and how many fetters are exhausted?

The eye faculty, up through the formless realm's own latent tendency of ignorance abandoned by cultivation, taken as object both directly and as an object-of-that-object, at the very moment it realizes through cessation — how many of the ninety-eight latent tendencies are realized through cessation, and how many of the nine fetters are exhausted? The eye faculty, up through the formless realm's own latent tendency of ignorance abandoned by cultivation, taken as object both directly and as an object-of-that-object, and the latent tendency that increases with respect to this same object, at the very moment it realizes through cessation — how many latent tendencies are realized through cessation, and how many fetters are exhausted? The eye faculty, up through the formless realm's own latent tendency of ignorance abandoned by cultivation, itself abandoned through cessation, taken as object both directly and as an object-of-that-object,

at the very moment it realizes through cessation — how many latent tendencies are realized through cessation, and how many fetters are exhausted? The eye faculty, up through the formless realm's own latent tendency of ignorance abandoned by cultivation, itself abandoned through cessation, taken as object both directly and as an object-of-that-object, and the latent tendency that increases with respect to this same object, at the very moment it realizes through cessation — how many latent tendencies are realized through cessation, and how many fetters are exhausted? The eye faculty, up through the formless realm's own latent tendency of ignorance abandoned by cultivation, its own path of cutting-off, taken as object both directly and as an object-of-that-object, at the very moment it realizes through cessation — how many latent tendencies are realized through cessation, and how many fetters are exhausted? The eye faculty, up through the formless realm's own latent tendency of ignorance abandoned by cultivation, its own path of cutting-off, taken as object both directly and as an object-of-that-object, and the latent tendency that increases with respect to this same object, at the very moment it realizes through cessation — how many latent tendencies are realized through cessation, and how many fetters are exhausted?

The eye faculty, up through the formless realm's own latent tendency of ignorance abandoned by cultivation, taken each in turn — among the nine fetters, how many fetters bind it? Among the three bonds, how many bonds bind it? Among the ten latent tendencies, how many latent tendencies increase with respect to it? Among the six defilements, how many defilements taint it? Among the ten entanglements, how many entanglements entangle it?

The eye faculty, up through the formless realm's own latent tendency of ignorance abandoned by cultivation, taken as object both directly and as an object-of-that-object — how many fetters bind it, up through how many entanglements entangle it? The eye faculty, up through the formless realm's own latent tendency of ignorance abandoned by cultivation, itself abandoned through cessation, taken as object both directly and as an object-of-that-object — how many fetters bind it, up through how many entanglements entangle it? The eye faculty, up through the formless realm's own latent tendency of ignorance abandoned by cultivation, its own path of cutting-off, taken as object both directly and as an object-of-that-object — how many fetters bind it, up through how many entanglements entangle it, and how many are possessed? The eye faculty, up through the formless realm's own latent tendency of ignorance abandoned by cultivation, taken in itself — how many fetters bind it, up through how many entanglements entangle it, and how many are possessed? The eye faculty, up through the formless realm's own latent tendency of ignorance abandoned by cultivation, taken as object both directly and as an object-of-that-object — how many fetters bind it, up through how many entanglements entangle it, and how many are possessed? The eye faculty, up through the formless realm's own latent tendency of ignorance abandoned by cultivation, itself abandoned through cessation — how many fetters bind it, up through how many entanglements entangle it, and how many are possessed?

The eye faculty, up through the formless realm's own latent tendency of ignorance abandoned by cultivation, itself abandoned through cessation, taken as object both directly and as an object-of-that-object — how many fetters bind it,

up through how many entanglements entangle it, and how many are possessed? The eye faculty, up through the formless realm's own latent tendency of ignorance abandoned by cultivation, its own path of cutting-off — how many fetters bind it, up through how many entanglements entangle it, and how many are possessed? The eye faculty, up through the formless realm's own latent tendency of ignorance abandoned by cultivation, its own path of cutting-off,

taken as object both directly and as an object-of-that-object — how many fetters bind it, up through how many entanglements entangle it, and how many are not possessed? The eye faculty, up through the formless realm's own latent tendency of ignorance abandoned by cultivation, taken in itself — how many fetters bind it, up through how many entanglements entangle it, and how many are not possessed? The eye faculty, up through the formless realm's own latent tendency of ignorance abandoned by cultivation, taken as object both directly and as an object-of-that-object — how many fetters bind it, up through how many entanglements entangle it, and how many are not possessed? The eye faculty, up through the formless realm's own latent tendency of ignorance abandoned by cultivation, itself abandoned through cessation — how many fetters bind it, up through how many entanglements entangle it, and how many are not possessed? The eye faculty, up through the formless realm's own latent tendency of ignorance abandoned by cultivation, itself abandoned through cessation, taken as object both directly and as an object-of-that-object — how many fetters bind it, up through how many entanglements entangle it, and how many are not possessed? The eye faculty, up through the formless realm's own latent tendency of ignorance abandoned by cultivation, its own path of cutting-off — how many fetters bind it, up through how many entanglements entangle it, and how many are not possessed? The eye faculty, up through the formless realm's own latent tendency of ignorance abandoned by cultivation, its own path of cutting-off, taken as object both directly and as an object-of-that-object — how many fetters bind it, up through how many entanglements entangle it? Such kinds as these have measureless gateways, in accordance with the forty-two chapters already stated — those with wisdom should discern and select accordingly.