The Measureless Gateways, Worked Through
Fascicle 91 takes up several of the measureless further permutations previewed in fascicle 90's own combinatorial coda — latent-tendency increase, the four bonds, the immediately-equal antecedent condition, directed thought and the five feelings, and possession — each applied to a faculty's own cessation and its own path of cutting it off. This page carries Ru-Yi's complete translation.
Translation Method
The Chinese source is Xuánzàng's seventh-century translation of the Abhidharma-mahāvibhāṣā-śāstra (阿毘達磨大毘婆沙論), preserved in the Taishō canon (T1545, vol. 27) via the CBETA digital edition — public domain text, translated directly from the Chinese. The English wording throughout is Ru-Yi's own, and the reading notes are original, grounded in standard Sarvāstivāda scholarship rather than a specific named commentator's lecture transcript.
Fascicle 91 continues the Ten Gates Nyāsa (結蘊第二中十門納息第四之二十一), applying several of the ten gateways already established in fascicles 77 through 90 — latent-tendency increase, the four bonds (所緣縛/相應縛), the immediately-equal antecedent condition (等無間緣), directed thought and sustained reflection, the five feelings, and possession (成就) — to two new modifiers: a faculty's own cessation (滅) and its own path of cutting it off (斷道). Terms established in earlier fascicles recur here and are not re-explained at each occurrence.
Classical text is set in the left-hand column below, our English in the right.
1. Latent-Tendency Increase: Cessation and the Path of Cutting-Off
Taking up the very first permutation previewed in fascicle 90's own combinatorial coda, the treatise now works through how many latent tendencies increase with respect to each faculty once that faculty's own cessation, or its own path of cutting it off, is taken as object — both directly and as a further object-of-that-object. The eye faculty's own cessation, taken directly, is increased by the desire and form realms' own two categories together with the universally pervasive latent tendencies; its own path of cutting-off, by contrast, is increased uniformly by the three realms' own four categories, since a path capable of cutting off affliction is itself a broader, more encompassing object than the bare fact of a affliction's own ending.
眼根乃至無色界。修所斷無明隨眠滅。緣識及緣緣識。於九十八隨眠中。一一有幾隨眠隨增。答眼根滅緣識。欲色界二部。及遍行隨眠隨增。緣緣識。欲色界有為緣。無色界二部。及遍行隨眠隨增。
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 answer: the eye faculty's own cessation, taken as a direct object, is increased by the desire and form realms' own two categories, together with the universally pervasive latent tendencies. Taken as an object-of-that-object, it is increased by the desire and form realms' own latent tendency taking a conditioned dharma as its object, and, within the formless realm, by two categories, together with the universally pervasive latent tendencies.
耳鼻舌身樂喜根滅緣識。及緣緣識亦爾。女根滅緣識。欲界二部。
As for the ear, nose, tongue, body, pleasure-, and joy-faculties' own cessation, taken as object both directly and as an object-of-that-object, being just the same: as for the female faculty's own cessation, taken as a direct object, being increased by the desire realm's own two categories,
及遍行。色界遍行。及修所斷隨眠隨增。緣緣識。欲界有為緣。色界三部。無色界遍行。及修所斷隨眠隨增。男苦憂根滅緣識。及緣緣識亦爾。命根滅緣識。三界二部。及遍行隨眠隨增。緣緣識。三界有為緣隨眠隨增。意捨信等五根滅緣識。及緣緣識亦爾。通餘章義准此應知。
together with the universally pervasive latent tendencies, and, within the form realm, by the universally pervasive and cultivation-abandoned latent tendencies. Taken as an object-of-that-object, it is increased by the desire realm's own latent tendency 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 latent tendencies. As for the male, suffering-, and sorrow-faculties' own cessation, taken as object both directly and as an object-of-that-object, being just the same: as for the life faculty's own cessation, taken as a direct object, being increased by the three realms' own two categories, together with the universally pervasive latent tendencies; taken as an object-of-that-object, being increased by the three realms' own latent tendency taking a conditioned dharma as its object. As for the mind-, equanimity-, and the five faculties of faith and the rest's own cessation, taken as object both directly and as an object-of-that-object, being just the same: the meaning pertaining to the remaining chapters should be understood according to this same pattern.
眼根乃至無色界修所斷無明隨眠斷道。緣識及緣緣識。一一有幾隨眠隨增。答眼根斷道。緣識及緣緣識。三界四部隨眠隨增。耳鼻舌身命意捨信等五根斷道。緣識及緣緣識亦爾。女根斷道緣識。欲界四部。色界三部隨眠隨增。緣緣識欲色界四部。無色界二部。及遍行隨眠隨增。男苦憂根斷道。緣識及緣緣識亦爾。樂根斷道。緣識欲色界四部。無色界二部。及遍行隨眠隨增。緣緣識。三界四部隨眠隨增喜根斷道。緣識及緣緣識亦爾。通餘章義准此應知。
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 answer: the eye faculty's own path of cutting-off, taken as object both directly and as an object-of-that-object, is increased by the three realms' own four categories. As for the ear, nose, tongue, body, life, mind, equanimity, and the five faculties of faith and the rest's own path of cutting-off, taken as object both directly and as an object-of-that-object, being just the same: as for the female faculty's own path of cutting-off, taken as a direct object, being increased by the desire realm's own four categories, and, within the form realm, by three categories; taken as an object-of-that-object, being increased by the desire and form realms' own four categories, and, within the formless realm, by two categories, together with the universally pervasive latent tendencies. As for the male, suffering-, and sorrow-faculties' own path of cutting-off, taken as object both directly and as an object-of-that-object, being just the same: as for the pleasure-faculty's own path of cutting-off, taken as a direct object, being increased by the desire and form realms' own four categories, and, within the formless realm, by two categories, together with the universally pervasive latent tendencies; taken as an object-of-that-object, being increased by the three realms' own four categories. As for the joy-faculty's own path of cutting-off, taken as object both directly and as an object-of-that-object, being just the same: the meaning pertaining to the remaining chapters should be understood according to this same pattern.
That a faculty's own cessation and its own path of cutting it off are increased by such different counts of latent tendency — the cessation narrowly, the path broadly across four whole categories — makes a genuinely important point about what each of these two objects actually is: cessation is a single, achieved endpoint, while the path is the entire sustained activity of getting there, and it is only reasonable that the broader, ongoing activity should attract a correspondingly broader range of affliction able to take it as an object.
2. The Four Bonds, Applied to Direct Object and Object-of-That-Object
The treatise now works through the second previewed permutation: for the eye faculty's own direct-object and object-of-that-object latent tendencies, exactly which further latent tendencies constitute a bond of an object, a bond of association, both, or neither. The pattern, worked out at exhausting length for the eye, female, life, mind, pleasure, joy, sorrow, and five faculties of faith in turn, consistently locates the fourth category — neither bond at all — only among latent tendencies of an entirely different realm, ground, or object, while every latent tendency sharing the same category as its own associated dharma achieves both bonds together.
眼根乃至無色界修所斷無明隨眠。緣識及緣緣識所增隨眠。幾為所緣縛非相應縛。幾為相應縛非所緣縛。幾為所緣縛亦相應縛。幾非所緣縛亦非相應縛。答眼根緣識所增隨眠。有為所緣縛非相應縛。
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 answer: as for the eye faculty's own direct-object latent tendency constituting a bond of an object taking a conditioned dharma, but not a bond of association:
謂欲色界見苦集所斷不遍行。無色界遍行。及修所斷隨眠。有為相應縛非所緣縛。謂緣眼根欲色界他界地緣。遍行隨眠。有為所緣縛亦相應縛。謂欲色界遍行。及修所斷隨眠。眼根緣識所增隨眠。非所緣縛亦非相應縛者無也。若非此所增隨眠。而於此非所緣縛亦非相應縛者。謂三界二部。及無色界見苦集所斷不遍行隨眠。眼根緣緣識所增隨眠。有為所緣縛非相應縛。謂三界見道所斷有漏緣。及無色界見苦集所斷。不遍行隨眠。有為相應縛非所緣縛。謂三界見道所斷無漏緣。及欲色界他界地緣遍行隨眠。有為所緣縛亦相應縛。謂欲色界三部。無色界遍行。及修所斷隨眠。眼根緣緣識所增隨眠。非所緣縛亦非相應縛者無也。若非此所增隨眠。而於此非所緣縛。亦非相應縛者。謂三界見滅所斷一切隨眠耳鼻舌身根緣識。
this refers to the desire and form realms' own non-universally-pervasive latent tendency abandoned by seeing suffering and accumulation, and, within the formless realm, the universally pervasive and cultivation-abandoned latent tendency. As for constituting a bond of association taking a conditioned dharma, but not a bond of an object: this refers to the universally pervasive latent tendency that takes the eye faculty as its object from another realm or ground within the desire and form realms. As for constituting both a bond of an object and a bond of association, each taking a conditioned dharma: this refers to the desire and form realms' own universally pervasive and cultivation-abandoned latent tendency. As for the eye faculty's own direct-object latent tendency constituting neither a bond of an object nor a bond of association: there is none such. As for whatever is not this increasing latent tendency, yet, with respect to this same eye faculty, constitutes neither a bond of an object nor a bond of association: this refers to the three realms' own two categories, together with the formless realm's own non-universally-pervasive latent tendency abandoned by seeing suffering and accumulation. As for the eye faculty's own object-of-that-object latent tendency constituting a bond of an object taking a conditioned dharma, but not a bond of association: this refers to the three realms' own contaminated-object latent tendency abandoned by seeing the path, together with the formless realm's own non-universally-pervasive latent tendency abandoned by seeing suffering and accumulation. As for constituting a bond of association taking a conditioned dharma, but not a bond of an object: this refers to the three realms' own undefiled-object latent tendency abandoned by seeing the path, together with the desire and form realms' own universally pervasive latent tendency taking another realm or ground as its object. As for constituting both a bond of an object and a bond of association, each taking a conditioned dharma: this refers to the desire and form realms' own three categories, together with the formless realm's own universally pervasive and cultivation-abandoned latent tendency. As for the eye faculty's own object-of-that-object latent tendency constituting neither a bond of an object nor a bond of association: there is none such. As for whatever is not this increasing latent tendency, yet, with respect to this same eye faculty's own object-of-that-object, constitutes neither a bond of an object nor a bond of association: this refers to the three realms' own every latent tendency abandoned by seeing cessation. As for the ear, nose, tongue, and body faculties, taken as object,
及緣緣識所增隨眠亦爾。女根緣識所增隨眠。有為所緣縛非相應縛。謂欲界見苦集所斷不遍行。色界遍行。及修所斷隨眠。有為相應縛非所緣縛者無也。有為所緣縛亦相應縛。謂欲界遍行。及修所斷隨眠。女根緣識所增隨眠。非所緣縛亦非相應縛者無也。若非此所增隨眠。而於此非所緣縛。亦非相應縛者。謂欲色界二部。色界見苦集所斷不遍行。及無色界一切隨眠。女根緣緣識所增隨眠。有為所緣縛非相應縛。謂欲界見道所斷有漏緣。色界見苦集所斷不遍行。無色界遍行。及修所斷隨眠。有為相應縛非所緣縛。謂欲界見道所斷無漏緣。及欲色界他界地緣遍行隨眠。有為所緣縛亦相應縛。謂欲界三部色界遍行。及修所斷隨眠。女根緣緣識所增隨眠。
and as an object-of-that-object, being just the same. As for the female faculty's own direct-object latent tendency constituting a bond of an object taking a conditioned dharma, but not a bond of association: this refers to the desire realm's own non-universally-pervasive latent tendency abandoned by seeing suffering and accumulation, together with the form realm's own universally pervasive and cultivation-abandoned latent tendency. As for constituting a bond of association taking a conditioned dharma, but not a bond of an object: there is none such. As for constituting both a bond of an object and a bond of association, each taking a conditioned dharma: this refers to the desire realm's own universally pervasive and cultivation-abandoned latent tendency. As for the female faculty's own direct-object latent tendency constituting neither a bond of an object nor a bond of association: there is none such. As for whatever is not this increasing latent tendency, yet, with respect to this same female faculty, constitutes neither a bond of an object nor a bond of association: this refers to the desire and form realms' own two categories, the form realm's own non-universally-pervasive latent tendency abandoned by seeing suffering and accumulation, together with the formless realm's own every latent tendency. As for the female faculty's own object-of-that-object latent tendency constituting a bond of an object taking a conditioned dharma, but not a bond of association: this refers to the desire realm's own contaminated-object latent tendency abandoned by seeing the path, the form realm's own non-universally-pervasive latent tendency abandoned by seeing suffering and accumulation, together with the formless realm's own universally pervasive and cultivation-abandoned latent tendency. As for constituting a bond of association taking a conditioned dharma, but not a bond of an object: this refers to the desire realm's own undefiled-object latent tendency abandoned by seeing the path, together with the desire and form realms' own universally pervasive latent tendency taking another realm or ground as its object. As for constituting both a bond of an object and a bond of association, each taking a conditioned dharma: this refers to the desire realm's own three categories, together with the form realm's own universally pervasive and cultivation-abandoned latent tendency. As for the female faculty's own object-of-that-object latent tendency
非所緣縛亦非相應縛者無也。若非此所增隨眠。而於此非所緣縛。
constituting neither a bond of an object nor a bond of association: there is none such. As for whatever is not this increasing latent tendency, yet, with respect to this same female faculty's own object-of-that-object, constitutes neither a bond of an object
亦非相應縛者。謂欲界見滅所斷。一切色無色界二部。及無色界見苦集所斷不遍行隨眠。男苦根緣識。及緣緣識所增隨眠亦爾。命根緣識所增隨眠。有為所緣縛非相應縛。謂三界見苦集所斷不遍行隨眠。有為相應縛非所緣縛。謂緣命根三界他界地緣遍行隨眠。有為所緣縛亦相應縛。謂三界遍行及修所斷隨眠。命根緣識所增隨眠。
nor a bond of association: this refers to the desire realm's own every latent tendency abandoned by seeing cessation, the form and formless realms' own two categories, together with the formless realm's own non-universally-pervasive latent tendency abandoned by seeing suffering and accumulation. As for the male and suffering-faculty's own latent tendency, taken as object both directly and as an object-of-that-object, being just the same. As for the life faculty's own direct-object latent tendency constituting a bond of an object taking a conditioned dharma, but not a bond of association: this refers to the three realms' own non-universally-pervasive latent tendency abandoned by seeing suffering and accumulation. As for constituting a bond of association taking a conditioned dharma, but not a bond of an object: this refers to the three realms' own universally pervasive latent tendency that takes the life faculty as its object from another realm or ground. As for constituting both a bond of an object and a bond of association, each taking a conditioned dharma: this refers to the three realms' own universally pervasive and cultivation-abandoned latent tendency. As for the life faculty's own direct-object latent tendency
非所緣縛。亦非相應縛者無也。若非此所增隨眠。而於此非所緣縛。亦非相應縛者。謂三界三部隨眠。命根緣緣識所增隨眠。有為所緣縛非相應縛。謂三界見道所斷有漏緣隨眠。有為相應縛非所緣縛。謂三界見道所斷無漏緣。及三界他界地緣遍行隨眠。有為所緣縛亦相應縛。謂三界三部隨眠。命根緣緣識所增隨眠。非所緣縛亦非相應縛者無也。若非此所增隨眠。而於此非所緣縛。亦非相應縛者。謂三界見滅所斷一切隨眠。意根緣識。及緣緣識所增隨眠。有為所緣縛非相應縛者無也。有為相應縛非所緣縛。謂三界見道所斷無漏緣。及緣意根三界他界地緣遍行隨眠。有為所緣縛亦相應縛。
constituting neither a bond of an object nor a bond of association: there is none such. As for whatever is not this increasing latent tendency, yet, with respect to this same life faculty, constitutes neither a bond of an object nor a bond of association: this refers to the three realms' own three categories. As for the life faculty's own object-of-that-object latent tendency constituting a bond of an object taking a conditioned dharma, but not a bond of association: this refers to the three realms' own contaminated-object latent tendency abandoned by seeing the path. As for constituting a bond of association taking a conditioned dharma, but not a bond of an object: this refers to the three realms' own undefiled-object latent tendency abandoned by seeing the path, together with the three realms' own universally pervasive latent tendency taking another realm or ground as its object. As for constituting both a bond of an object and a bond of association, each taking a conditioned dharma: this refers to the three realms' own three categories. As for the life faculty's own object-of-that-object latent tendency constituting neither a bond of an object nor a bond of association: there is none such. As for whatever is not this increasing latent tendency, yet, with respect to this same life faculty's own object-of-that-object, constitutes neither a bond of an object nor a bond of association: this refers to the three realms' own every latent tendency abandoned by seeing cessation. As for the mind faculty's own latent tendency, taken as object both directly and as an object-of-that-object, constituting a bond of an object taking a conditioned dharma, but not a bond of association: there is none such. As for constituting a bond of association taking a conditioned dharma, but not a bond of an object: this refers to the three realms' own undefiled-object latent tendency abandoned by seeing the path, together with the three realms' own universally pervasive latent tendency taking the mind faculty as its object from another realm or ground. As for constituting both a bond of an object and a bond of association, each taking a conditioned dharma:
謂三界有漏緣隨眠。意根緣識所增隨眠。非所緣縛亦非相應縛者無也。若非此所增隨眠。而於此非所緣縛。亦非相應縛者。謂三界無為緣隨眠。捨根緣識及緣緣識所增隨眠亦爾。樂根緣識所增隨眠。
this refers to the three realms' own contaminated-object latent tendency. As for the mind faculty's own direct-object latent tendency constituting neither a bond of an object nor a bond of association: there is none such. As for whatever is not this increasing latent tendency, yet, with respect to this same mind faculty, constitutes neither a bond of an object nor a bond of association: this refers to the three realms' own unconditioned-object latent tendency. As for the equanimity-faculty's own latent tendency, taken as object both directly and as an object-of-that-object, being just the same. As for the pleasure-faculty's own direct-object latent tendency
有為所緣縛。非相應縛。謂欲無色界見道所斷有漏緣。欲界見苦集所斷不遍行。無色界遍行。及修所斷隨眠。有為相應縛非所緣縛。
constituting a bond of an object taking a conditioned dharma, but not a bond of association: this refers to the desire and formless realms' own contaminated-object latent tendency abandoned by seeing the path, the desire realm's own non-universally-pervasive latent tendency abandoned by seeing suffering and accumulation, together with the formless realm's own universally pervasive and cultivation-abandoned latent tendency. As for constituting a bond of association taking a conditioned dharma, but not a bond of an object:
謂三界見道所斷無漏緣。及緣樂根欲色界他界地緣遍行隨眠。有為所緣縛亦相應縛。謂欲界遍行修所斷。及色界有漏緣隨眠。樂根所增隨眠。非所緣縛。亦非相應縛者無也。若非此所增隨眠。而於此非所緣縛。亦非相應縛者。謂欲無色界。見滅所斷一切色界見滅所斷無為緣。無色界見苦集所斷不遍行隨眠。樂根緣緣識所增隨眠。
this refers to the three realms' own undefiled-object latent tendency abandoned by seeing the path, together with the desire and form realms' own universally pervasive latent tendency that takes the pleasure-faculty as its object from another realm or ground. As for constituting both a bond of an object and a bond of association, each taking a conditioned dharma: this refers to the desire realm's own universally pervasive and cultivation-abandoned latent tendency, together with the form realm's own contaminated-object latent tendency. As for the pleasure-faculty's own direct-object latent tendency constituting neither a bond of an object nor a bond of association: there is none such. As for whatever is not this increasing latent tendency, yet, with respect to this same pleasure-faculty, constitutes neither a bond of an object nor a bond of association: this refers to the desire and formless realms' own every latent tendency abandoned by seeing cessation, the form realm's own unconditioned-object latent tendency abandoned by seeing cessation, together with the formless realm's own non-universally-pervasive latent tendency abandoned by seeing suffering and accumulation. As for the pleasure-faculty's own object-of-that-object latent tendency
有為所緣縛非相應縛。謂無色界見苦集所斷不遍行隨眠。有為相應縛非所緣縛。謂三界見道所斷無漏緣。及三界他界地緣遍行隨眠。
constituting a bond of an object taking a conditioned dharma, but not a bond of association: this refers to the formless realm's own non-universally-pervasive latent tendency abandoned by seeing suffering and accumulation. As for constituting a bond of association taking a conditioned dharma, but not a bond of an object: this refers to the three realms' own undefiled-object latent tendency abandoned by seeing the path, together with the three realms' own universally pervasive latent tendency taking another realm or ground as its object.
有為所緣縛亦相應縛。謂欲界三部見道所斷有漏緣。色界一切有漏緣。無色界遍行。修所斷見道所斷。有漏緣隨眠。樂根緣緣識所增隨眠。非所緣縛亦非相應縛者無也。若非此所增隨眠。而於此非所緣縛。亦非相應縛者。謂欲無色界見滅所斷一切及色界見滅所斷無為緣隨眠。喜根緣識所增隨眠。有為所緣縛非相應縛。謂無色界遍行。修所斷及見道所斷。有漏緣隨眠。有為相應縛非所緣縛。謂三界見道所斷無漏緣。及緣喜根欲色界他界地緣遍行隨眠。有為所緣縛。亦相應縛。謂欲色界一切有漏緣隨眠。喜根緣識所增隨眠。非所緣縛。亦非相應縛者無也。若非此所增隨眠。而於此非所緣縛。
As for constituting both a bond of an object and a bond of association, each taking a conditioned dharma: this refers to the desire realm's own three categories and its contaminated-object latent tendency abandoned by seeing the path, the form realm's own every contaminated-object latent tendency, together with the formless realm's own universally pervasive latent tendency, its cultivation-abandoned latent tendency, and its contaminated-object latent tendency abandoned by seeing the path. As for the pleasure-faculty's own object-of-that-object latent tendency constituting neither a bond of an object nor a bond of association: there is none such. As for whatever is not this increasing latent tendency, yet, with respect to this same pleasure-faculty's own object-of-that-object, constitutes neither a bond of an object nor a bond of association: this refers to the desire and formless realms' own every latent tendency abandoned by seeing cessation, together with the form realm's own unconditioned-object latent tendency abandoned by seeing cessation. As for the joy-faculty's own direct-object latent tendency constituting a bond of an object taking a conditioned dharma, but not a bond of association: this refers to the formless realm's own universally pervasive latent tendency, its cultivation-abandoned latent tendency, and its contaminated-object latent tendency abandoned by seeing the path. As for constituting a bond of association taking a conditioned dharma, but not a bond of an object: this refers to the three realms' own undefiled-object latent tendency abandoned by seeing the path, together with the desire and form realms' own universally pervasive latent tendency that takes the joy-faculty as its object from another realm or ground. As for constituting both a bond of an object and a bond of association, each taking a conditioned dharma: this refers to the desire and form realms' own every contaminated-object latent tendency. As for the joy-faculty's own direct-object latent tendency constituting neither a bond of an object nor a bond of association: there is none such. As for whatever is not this increasing latent tendency, yet, with respect to this same joy-faculty, constitutes neither a bond of an object
亦非相應縛者。謂欲色界見滅所斷無為緣。無色界見滅所斷一切及見苦集所斷不遍行隨眠。喜根緣緣識所增隨眠。有為所緣縛非相應縛。謂無色界見苦集所斷不遍行隨眠。有為相應縛非所緣縛。謂三界見道所斷無漏緣。及三界他界地緣遍行隨眠。有為所緣縛亦相應縛。謂欲色界一切有漏緣。無色界遍行。修所斷見道所斷有漏緣隨眠。喜根緣緣識所增隨眠。非所緣縛。亦非相應縛者無也。若非此所增隨眠。而於此非所緣縛。亦非相應縛者。謂欲色界見滅所斷無為緣。及無色界見滅所斷一切隨眠。憂根緣識所增隨眠。有為所緣縛非相應縛。謂色界遍行。及修所斷隨眠。有為相應縛非所緣縛者無也。有為所緣縛亦相應縛。謂欲界一切有漏緣隨眠。憂根緣識所增隨眠。非所緣縛亦非相應縛者無也。若非此所增隨眠。而於此非所緣縛。亦非相應縛者。謂欲界一切無漏緣。色界二部。及苦集所斷不遍行。及無色界一切隨眠。憂根緣緣識所增隨眠。有為所緣縛非相應縛。謂色界見苦集所斷不遍行。無色界遍行。及修所斷隨眠。有為相應縛非所緣縛。謂欲界見道所斷無漏緣。欲色界他界地緣遍行隨眠。有為所緣縛亦相應縛。謂欲界一切有漏緣。色界遍行。及修所斷隨眠。憂根緣緣識所增隨眠。非所緣縛。亦非相應縛者無也。若非此所增隨眠。而於此非所緣縛。亦非相應縛者。謂欲界見滅所斷無為緣。色無色界二部。及無色界見苦集所斷不遍行隨眠。信等五根緣識所增隨眠。有為所緣縛非相應縛。謂三界見苦集所斷不遍行。及見道所斷有漏緣隨眠。有為相應縛非所緣縛。謂三界見道所斷無漏緣。及緣信等五根。三界他界地緣遍行隨眠。有為所緣縛亦相應縛。謂三界遍行。及修所斷隨眠。信等五根緣識所增隨眠。非所緣縛。亦非相應縛者無也。若非此所增隨眠。而於此非所緣縛。亦非相應縛者。謂三界見滅所斷一切隨眠。信等五根緣緣識所增隨眠。有為所緣縛非相應縛者無也有為相應縛非所緣縛。謂三界見道所斷無漏緣。及他界地緣遍行隨眠。有為所緣縛亦相應縛。謂三界三部。及見道所斷有漏緣隨眠。信等五根緣緣識所增隨眠。非所緣縛亦非相應縛者無也。若非此所增隨眠。非所緣縛。亦非相應縛者。謂三界見滅所斷一切隨眠。三無漏根緣識所增隨眠。
nor a bond of association: this refers to the desire and form realms' own unconditioned-object latent tendency abandoned by seeing cessation, together with the formless realm's own every latent tendency abandoned by seeing cessation and its non-universally-pervasive latent tendency abandoned by seeing suffering and accumulation. As for the joy-faculty's own object-of-that-object latent tendency constituting a bond of an object taking a conditioned dharma, but not a bond of association: this refers to the formless realm's own non-universally-pervasive latent tendency abandoned by seeing suffering and accumulation. As for constituting a bond of association taking a conditioned dharma, but not a bond of an object: this refers to the three realms' own undefiled-object latent tendency abandoned by seeing the path, together with the three realms' own universally pervasive latent tendency taking another realm or ground as its object. As for constituting both a bond of an object and a bond of association, each taking a conditioned dharma: this refers to the desire and form realms' own every contaminated-object latent tendency, together with the formless realm's own universally pervasive latent tendency, its cultivation-abandoned latent tendency, and its contaminated-object latent tendency abandoned by seeing the path. As for the joy-faculty's own object-of-that-object latent tendency constituting neither a bond of an object nor a bond of association: there is none such. As for whatever is not this increasing latent tendency, yet, with respect to this same joy-faculty's own object-of-that-object, constitutes neither a bond of an object nor a bond of association: this refers to the desire and form realms' own unconditioned-object latent tendency abandoned by seeing cessation, together with the formless realm's own every latent tendency abandoned by seeing cessation. As for the sorrow-faculty's own direct-object latent tendency constituting a bond of an object taking a conditioned dharma, but not a bond of association: this refers to the form realm's own universally pervasive and cultivation-abandoned latent tendency. As for constituting a bond of association taking a conditioned dharma, but not a bond of an object: there is none such. As for constituting both a bond of an object and a bond of association, each taking a conditioned dharma: this refers to the desire realm's own every contaminated-object latent tendency. As for the sorrow-faculty's own direct-object latent tendency constituting neither a bond of an object nor a bond of association: there is none such. As for whatever is not this increasing latent tendency, yet, with respect to this same sorrow-faculty, constitutes neither a bond of an object nor a bond of association: this refers to the desire realm's own every undefiled-object latent tendency, the form realm's own two categories and its non-universally-pervasive latent tendency abandoned by seeing suffering and accumulation, together with the formless realm's own every latent tendency. As for the sorrow-faculty's own object-of-that-object latent tendency constituting a bond of an object taking a conditioned dharma, but not a bond of association: this refers to the form realm's own non-universally-pervasive latent tendency abandoned by seeing suffering and accumulation, together with the formless realm's own universally pervasive and cultivation-abandoned latent tendency. As for constituting a bond of association taking a conditioned dharma, but not a bond of an object: this refers to the desire realm's own undefiled-object latent tendency abandoned by seeing the path, together with the desire and form realms' own universally pervasive latent tendency taking another realm or ground as its object. As for constituting both a bond of an object and a bond of association, each taking a conditioned dharma: this refers to the desire realm's own every contaminated-object latent tendency, together with the form realm's own universally pervasive and cultivation-abandoned latent tendency. As for the sorrow-faculty's own object-of-that-object latent tendency constituting neither a bond of an object nor a bond of association: there is none such. As for whatever is not this increasing latent tendency, yet, with respect to this same sorrow-faculty's own object-of-that-object, constitutes neither a bond of an object nor a bond of association: this refers to the desire realm's own unconditioned-object latent tendency abandoned by seeing cessation, the form and formless realms' own two categories, together with the formless realm's own non-universally-pervasive latent tendency abandoned by seeing suffering and accumulation. As for the five faculties of faith and the rest's own direct-object latent tendency constituting a bond of an object taking a conditioned dharma, but not a bond of association: this refers to the three realms' own non-universally-pervasive latent tendency abandoned by seeing suffering and accumulation, together with its contaminated-object latent tendency abandoned by seeing the path. As for constituting a bond of association taking a conditioned dharma, but not a bond of an object: this refers to the three realms' own undefiled-object latent tendency abandoned by seeing the path, together with the three realms' own universally pervasive latent tendency taking the five faculties of faith and the rest as its object from another realm or ground. As for constituting both a bond of an object and a bond of association, each taking a conditioned dharma: this refers to the three realms' own universally pervasive and cultivation-abandoned latent tendency. As for the five faculties of faith and the rest's own direct-object latent tendency constituting neither a bond of an object nor a bond of association: there is none such. As for whatever is not this increasing latent tendency, yet, with respect to this same faculty, constitutes neither a bond of an object nor a bond of association: this refers to the three realms' own every latent tendency abandoned by seeing cessation. As for the five faculties of faith and the rest's own object-of-that-object latent tendency constituting a bond of an object taking a conditioned dharma, but not a bond of association: there is none such. As for constituting a bond of association taking a conditioned dharma, but not a bond of an object: this refers to the three realms' own undefiled-object latent tendency abandoned by seeing the path, together with the universally pervasive latent tendency taking another realm or ground as its object. As for constituting both a bond of an object and a bond of association, each taking a conditioned dharma: this refers to the three realms' own three categories, together with its contaminated-object latent tendency abandoned by seeing the path. As for the five faculties of faith and the rest's own object-of-that-object latent tendency constituting neither a bond of an object nor a bond of association: there is none such. As for whatever is not this increasing latent tendency, that constitutes neither a bond of an object nor a bond of association: this refers to the three realms' own every latent tendency abandoned by seeing cessation. As for the three undefiled faculties' own direct-object latent tendency
有為所緣縛。非相應縛。謂三界遍行修所斷。及見道所斷有漏緣隨眠。有為相應縛非所緣縛。謂三界見道所斷無漏緣隨眠。有為所緣縛亦相應縛者無也。三無漏根緣識所增隨眠。非所緣縛。亦非相應縛者無也。若非此所增隨眠。而於此非所緣縛。亦非相應縛者。謂三界見滅所斷一切。及見苦集所斷不遍行隨眠。三無漏根緣緣識所增隨眠。有為所緣縛非相應縛。謂三界見苦集所斷不遍行隨眠。有為相應縛非所緣縛。謂三界見道所斷無漏緣。及他界地緣遍行隨眠。有為所緣縛亦相應縛。謂三界遍行修所斷。及見道所斷有漏緣隨眠。三無漏根緣緣識所增隨眠。非所緣縛。亦非相應縛者無也。
constituting a bond of an object taking a conditioned dharma, but not a bond of association: this refers to the three realms' own universally pervasive and cultivation-abandoned latent tendency, together with its contaminated-object latent tendency abandoned by seeing the path. As for constituting a bond of association taking a conditioned dharma, but not a bond of an object: this refers to the three realms' own undefiled-object latent tendency abandoned by seeing the path. As for constituting both a bond of an object and a bond of association, each taking a conditioned dharma: there is none such. As for the three undefiled faculties' own direct-object latent tendency constituting neither a bond of an object nor a bond of association: there is none such. As for whatever is not this increasing latent tendency, yet, with respect to these same three undefiled faculties, constitutes neither a bond of an object nor a bond of association: this refers to the three realms' own every latent tendency abandoned by seeing cessation, together with its non-universally-pervasive latent tendency abandoned by seeing suffering and accumulation. As for the three undefiled faculties' own object-of-that-object latent tendency constituting a bond of an object taking a conditioned dharma, but not a bond of association: this refers to the three realms' own non-universally-pervasive latent tendency abandoned by seeing suffering and accumulation. As for constituting a bond of association taking a conditioned dharma, but not a bond of an object: this refers to the three realms' own undefiled-object latent tendency abandoned by seeing the path, together with the universally pervasive latent tendency taking another realm or ground as its object. As for constituting both a bond of an object and a bond of association, each taking a conditioned dharma: this refers to the three realms' own universally pervasive and cultivation-abandoned latent tendency, together with its contaminated-object latent tendency abandoned by seeing the path. As for the three undefiled faculties' own object-of-that-object latent tendency constituting neither a bond of an object nor a bond of association: there is none such.
Running this same four-way tetralemma across eight different faculties one after another, each faculty's own answer shifting only in which specific realms and categories fill the same four slots, is itself a demonstration of principle over memorization: a reader who has genuinely absorbed the underlying rule — a shared category and object yields both bonds, a differing realm or ground yields at most one, an entirely disjoint object yields neither — needs no new insight to work out the female faculty's own answer once the eye faculty's has been mastered, only patience to apply the same rule to a new set of realms and grounds.
3. The Four Bonds, Applied to Cessation
The same four-way tetralemma is now applied to each faculty's own cessation rather than the faculty itself — a modifier that systematically narrows which latent tendencies qualify, since a cessation, being itself the very endpoint of affliction, naturally excludes far more of the ninety-eight latent tendencies from constituting any bond with it at all than the faculty's own ordinary, ongoing presence would.
若非此所增隨眠。而於此非所緣縛。亦非相應縛者。謂三界見滅所斷一切隨眠。通餘章義准此應知眼根乃至無色界修所斷無明隨眠滅。緣識及緣緣識所增隨眠。幾為所緣縛。非相應縛。幾為相應縛。非所緣縛。幾為所緣縛。亦相應縛。幾非所緣縛。亦非相應縛。答眼根滅緣識所增隨眠。有為所緣縛非相應縛。謂欲色界遍行。修所斷及見滅所斷有為緣隨眠。有為相應縛非所緣縛。謂欲色界見滅所斷無為緣隨眠。有為所緣縛亦相應縛者無也。眼根滅緣識所增隨眠。非所緣縛亦非相應縛者無也。若非此所增隨眠而於此非所緣縛。亦非相應縛者。謂欲色界見道所斷一切。見苦集所斷不遍行。及無色界一切隨眠。緣緣識所增隨眠。有為所緣縛非相應縛。
As for whatever is not this increasing latent tendency, yet, with respect to these same three undefiled faculties' own object-of-that-object, constitutes neither a bond of an object nor a bond of association: this refers to the three realms' own every latent tendency abandoned by seeing cessation. The meaning pertaining to the remaining chapters should be understood according to this same pattern. 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 answer: as for the eye faculty's own cessation, taken as a direct object, its own increasing latent tendency constituting a bond of an object taking a conditioned dharma, but not a bond of association: this refers to the desire and form realms' own universally pervasive and cultivation-abandoned latent tendency, together with its latent tendency abandoned by seeing cessation that takes a conditioned dharma as its object. As for constituting a bond of association taking a conditioned dharma, but not a bond of an object: this refers to the desire and form realms' own latent tendency abandoned by seeing cessation that takes an unconditioned dharma as its object. As for constituting both a bond of an object and a bond of association, each taking a conditioned dharma: there is none such. As for the eye faculty's own cessation, taken as a direct object, its own increasing latent tendency constituting neither a bond of an object nor a bond of association: there is none such. As for whatever is not this increasing latent tendency, yet, with respect to this same eye faculty's own cessation, constitutes neither a bond of an object nor a bond of association: this refers to the desire and form realms' own every latent tendency abandoned by seeing the path, its non-universally-pervasive latent tendency abandoned by seeing suffering and accumulation, together with the formless realm's own every latent tendency. As for the eye faculty's own cessation, taken as an object-of-that-object, its own increasing latent tendency constituting a bond of an object taking a conditioned dharma, but not a bond of association:
謂三界見道所斷有漏緣。欲色界見苦集所斷不遍行。及無色界遍行。修所斷隨眠。有為相應縛非所緣縛。謂三界見道所斷無漏緣。
this refers to the three realms' own contaminated-object latent tendency abandoned by seeing the path, the desire and form realms' own non-universally-pervasive latent tendency abandoned by seeing suffering and accumulation, together with the formless realm's own universally pervasive and cultivation-abandoned latent tendency. As for constituting a bond of association taking a conditioned dharma, but not a bond of an object: this refers to the three realms' own undefiled-object latent tendency abandoned by seeing the path,
及欲色界他界地緣遍行隨眠。有為所緣縛亦相應縛。謂欲色界遍行。修所斷及見滅所斷有為緣隨眠。眼根滅緣緣識所增隨眠。非所緣縛亦非相應縛者無也。若非此所增隨眠。而於此非所緣縛。亦非相應縛者。謂欲色界見滅所斷無為緣。無色界見滅所斷一切。及見苦集所斷不遍行隨眠。耳鼻舌身樂喜根滅緣識。及緣緣識所增隨眠亦爾。女根滅緣識所增隨眠。有為所緣縛非相應縛。謂欲色界遍行。修所斷及欲界見滅所斷有為緣隨眠。有為相應縛非所緣縛。謂欲界見滅所斷無為緣隨眠有為所緣縛亦相應縛者無也。女根滅緣識所增隨眠。非所緣縛亦非相應縛者無也。若非此所增隨眠。而於此非所緣縛。亦非相應縛者。謂欲界見道所斷一切。見苦集所斷不遍行。色界二部見苦集所斷不遍行。及無色界一切隨眠。緣緣識所增隨眠。有為所緣縛非相應縛。謂欲界見道所斷有漏緣。欲色界見苦集所斷不遍行。無色界遍行及修所斷隨眠。有為相應縛非所緣縛。
together with the desire and form realms' own universally pervasive latent tendency taking another realm or ground as its object. As for constituting both a bond of an object and a bond of association, each taking a conditioned dharma: this refers to the desire and form realms' own universally pervasive and cultivation-abandoned latent tendency, together with its latent tendency abandoned by seeing cessation that takes a conditioned dharma as its object. As for the eye faculty's own cessation, taken as an object-of-that-object, its own increasing latent tendency constituting neither a bond of an object nor a bond of association: there is none such. As for whatever is not this increasing latent tendency, yet, with respect to this same eye faculty's own cessation as an object-of-that-object, constitutes neither a bond of an object nor a bond of association: this refers to the desire and form realms' own latent tendency abandoned by seeing cessation that takes an unconditioned dharma as its object, together with the formless realm's own every latent tendency abandoned by seeing cessation and its non-universally-pervasive latent tendency abandoned by seeing suffering and accumulation. As for the ear, nose, tongue, body, pleasure-, and joy-faculties' own cessation, taken as object both directly and as an object-of-that-object, being just the same. As for the female faculty's own cessation, taken as a direct object, its own increasing latent tendency constituting a bond of an object taking a conditioned dharma, but not a bond of association: this refers to the desire and form realms' own universally pervasive and cultivation-abandoned latent tendency, together with the desire realm's own latent tendency abandoned by seeing cessation that takes a conditioned dharma as its object. As for constituting a bond of association taking a conditioned dharma, but not a bond of an object: this refers to the desire realm's own latent tendency abandoned by seeing cessation that takes an unconditioned dharma as its object. As for constituting both a bond of an object and a bond of association, each taking a conditioned dharma: there is none such. As for the female faculty's own cessation, taken as a direct object, its own increasing latent tendency constituting neither a bond of an object nor a bond of association: there is none such. As for whatever is not this increasing latent tendency, yet, with respect to this same female faculty's own cessation, constitutes neither a bond of an object nor a bond of association: this refers to the desire realm's own every latent tendency abandoned by seeing the path and its non-universally-pervasive latent tendency abandoned by seeing suffering and accumulation, the form realm's own two categories and its non-universally-pervasive latent tendency abandoned by seeing suffering and accumulation, together with the formless realm's own every latent tendency. As for the female faculty's own cessation, taken as an object-of-that-object, its own increasing latent tendency constituting a bond of an object taking a conditioned dharma, but not a bond of association: this refers to the desire realm's own contaminated-object latent tendency abandoned by seeing the path, the desire and form realms' own non-universally-pervasive latent tendency abandoned by seeing suffering and accumulation, together with the formless realm's own universally pervasive and cultivation-abandoned latent tendency. As for constituting a bond of association taking a conditioned dharma, but not a bond of an object:
謂欲界見道所斷無漏緣。及欲色界他界地緣遍行隨眠。有為所緣縛亦相應縛。謂欲色界遍行修所斷及欲界見滅所斷有為緣隨眠。女根滅緣緣識所增隨眠。非所緣縛亦非相應縛者無也。若非此所增隨眠。而於此非所緣縛。亦非相應縛者。謂欲界見滅所斷無為緣。色無色界二部。及無色界見苦集所斷不遍行隨眠。男苦憂根滅緣識及緣緣識所增隨眠亦爾。命根滅緣識所增隨眠。有為所緣縛非相應縛。謂三界遍行修所斷。及見滅所斷有為緣隨眠。有為相應縛非所緣縛。謂三界見滅所斷無為緣隨眠。有為所緣縛亦相應縛者無也。
this refers to the desire realm's own undefiled-object latent tendency abandoned by seeing the path, together with the desire and form realms' own universally pervasive latent tendency taking another realm or ground as its object. As for constituting both a bond of an object and a bond of association, each taking a conditioned dharma: this refers to the desire and form realms' own universally pervasive and cultivation-abandoned latent tendency, together with the desire realm's own latent tendency abandoned by seeing cessation that takes a conditioned dharma as its object. As for the female faculty's own cessation, taken as an object-of-that-object, its own increasing latent tendency constituting neither a bond of an object nor a bond of association: there is none such. As for whatever is not this increasing latent tendency, yet, with respect to this same female faculty's own cessation as an object-of-that-object, constitutes neither a bond of an object nor a bond of association: this refers to the desire realm's own latent tendency abandoned by seeing cessation that takes an unconditioned dharma as its object, the form and formless realms' own two categories, together with the formless realm's own non-universally-pervasive latent tendency abandoned by seeing suffering and accumulation. As for the male, suffering-, and sorrow-faculties' own cessation, taken as object both directly and as an object-of-that-object, being just the same. As for the life faculty's own cessation, taken as a direct object, its own increasing latent tendency constituting a bond of an object taking a conditioned dharma, but not a bond of association: this refers to the three realms' own universally pervasive and cultivation-abandoned latent tendency, together with its latent tendency abandoned by seeing cessation that takes a conditioned dharma as its object. As for constituting a bond of association taking a conditioned dharma, but not a bond of an object: this refers to the three realms' own latent tendency abandoned by seeing cessation that takes an unconditioned dharma as its object. As for constituting both a bond of an object and a bond of association, each taking a conditioned dharma: there is none such.
命根滅緣識所增隨眠。非所緣縛亦非相應縛者無也。若非此所增隨眠。而於此非所緣縛。亦非相應縛者。謂三界見道所斷一切。及見苦集所斷不遍行隨眠。緣緣識所增隨眠。有為所緣縛非相應縛。謂三界見道所斷有漏緣及見苦集所斷不遍行隨眠。有為相應縛非所緣縛。謂三界見道所斷無漏緣。及他界地緣遍行隨眠。有為所緣縛亦相應縛。謂三界遍行修所斷及見滅所斷有為緣隨眠。命根滅緣緣識所增隨眠。非所緣縛亦非相應縛者無也。若非此所增隨眠。而於此非所緣縛。亦非相應縛者謂三界見滅所斷無為緣隨眠。意捨信等五根滅。緣識及緣緣識所增隨眠亦爾。通餘章義准此應知。
As for the life faculty's own cessation, taken as a direct object, its own increasing latent tendency constituting neither a bond of an object nor a bond of association: there is none such. As for whatever is not this increasing latent tendency, yet, with respect to this same life faculty's own cessation, constitutes neither a bond of an object nor a bond of association: this refers to the three realms' own every latent tendency abandoned by seeing the path, together with its non-universally-pervasive latent tendency abandoned by seeing suffering and accumulation. As for the life faculty's own cessation, taken as an object-of-that-object, its own increasing latent tendency constituting a bond of an object taking a conditioned dharma, but not a bond of association: this refers to the three realms' own contaminated-object latent tendency abandoned by seeing the path, together with its non-universally-pervasive latent tendency abandoned by seeing suffering and accumulation. As for constituting a bond of association taking a conditioned dharma, but not a bond of an object: this refers to the three realms' own undefiled-object latent tendency abandoned by seeing the path, together with the universally pervasive latent tendency taking another realm or ground as its object. As for constituting both a bond of an object and a bond of association, each taking a conditioned dharma: this refers to the three realms' own universally pervasive and cultivation-abandoned latent tendency, together with its latent tendency abandoned by seeing cessation that takes a conditioned dharma as its object. As for the life faculty's own cessation, taken as an object-of-that-object, its own increasing latent tendency constituting neither a bond of an object nor a bond of association: there is none such. As for whatever is not this increasing latent tendency, yet, with respect to this same life faculty's own cessation as an object-of-that-object, constitutes neither a bond of an object nor a bond of association: this refers to the three realms' own latent tendency abandoned by seeing cessation that takes an unconditioned dharma as its object. As for the mind-, equanimity-, and the five faculties of faith and the rest's own cessation, taken as object both directly and as an object-of-that-object, being just the same: the meaning pertaining to the remaining chapters should be understood according to this same pattern.
Layering the cessation-modifier onto the already-familiar four-bond tetralemma produces a visibly different shape of answer — considerably more latent tendencies fall into the fourth category, constituting neither bond at all, once cessation itself is the object in question — and this shift is not an accident of the formula but a direct consequence of what cessation is: an achieved ending has, by its very nature, far less to offer a latent tendency to bind onto than the living, ongoing faculty it replaces.
4. The Four Bonds, Applied to the Path of Cutting-Off
The same tetralemma is applied once more, now to each faculty's own path of cutting-off — the third of the three modifiers (direct presence, cessation, path of cutting-off) the treatise systematically works through in turn, worked out at length for the eye, female, life, pleasure, and joy faculties before the closing formula releases the reader to extend the pattern to every remaining chapter.
眼根乃至無色界修所斷無明隨眠斷道。緣識及緣緣識所增隨眠。幾為所緣縛。非相應縛。幾為相應縛。非所緣縛。幾為所緣縛。亦相應縛。幾非所緣縛。亦非相應縛。答眼根斷道緣識所增隨眠。有為所緣縛非相應縛。謂三界見道所斷有漏緣。見苦集所斷不遍行隨眠。有為相應縛非所緣縛。謂三界見道所斷無漏緣。及欲色界他界地緣遍行隨眠。有為所緣縛亦相應縛。謂三界遍行。及修所斷隨眠眼根斷道緣識所增隨眠。非所緣縛亦非相應縛者無也。若非此所增隨眠。而於此非所緣縛。亦非相應縛者。謂三界見滅所斷一切隨眠。緣緣識所增隨眠。有為所緣縛非相應縛者無也。有為相應縛非所緣縛。謂三界見道所斷無漏緣。及他界地緣遍行隨眠。有為所緣縛亦相應縛。謂三界三部。及見道所斷有漏緣隨眠。眼根斷道緣緣識所增隨眠。非所緣縛亦非相應縛者無也。若非此所增隨眠。而於此非所緣縛。亦非相應縛者。謂三界見滅所斷一切隨眠。耳鼻舌身根斷道。緣識及緣緣識所增隨眠亦爾。女根斷道緣識所增隨眠。有為所緣縛非相應縛。謂欲界見道所斷有漏緣。及欲色界見苦集所斷不遍行隨眠。有為相應縛非所緣縛。謂欲界見道所斷無漏緣。及欲色界他界地緣遍行隨眠。有為所緣縛亦相應縛。謂欲色界遍行。及修所斷隨眠。女根斷道緣識所增隨眠。非所緣縛亦相應縛者無也。
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 answer: as for the eye faculty's own path of cutting-off, taken as a direct object, its own increasing latent tendency constituting a bond of an object taking a conditioned dharma, but not a bond of association: this refers to the three realms' own contaminated-object latent tendency abandoned by seeing the path, together with its non-universally-pervasive latent tendency abandoned by seeing suffering and accumulation. As for constituting a bond of association taking a conditioned dharma, but not a bond of an object: this refers to the three realms' own undefiled-object latent tendency abandoned by seeing the path, together with the desire and form realms' own universally pervasive latent tendency taking another realm or ground as its object. As for constituting both a bond of an object and a bond of association, each taking a conditioned dharma: this refers to the three realms' own universally pervasive and cultivation-abandoned latent tendency. As for the eye faculty's own path of cutting-off, taken as a direct object, its own increasing latent tendency constituting neither a bond of an object nor a bond of association: there is none such. As for whatever is not this increasing latent tendency, yet, with respect to this same path of cutting-off, constitutes neither a bond of an object nor a bond of association: this refers to the three realms' own every latent tendency abandoned by seeing cessation. As for the eye faculty's own path of cutting-off, taken as an object-of-that-object, its own increasing latent tendency constituting a bond of an object taking a conditioned dharma, but not a bond of association: there is none such. As for constituting a bond of association taking a conditioned dharma, but not a bond of an object: this refers to the three realms' own undefiled-object latent tendency abandoned by seeing the path, together with the universally pervasive latent tendency taking another realm or ground as its object. As for constituting both a bond of an object and a bond of association, each taking a conditioned dharma: this refers to the three realms' own three categories, together with its contaminated-object latent tendency abandoned by seeing the path. As for the eye faculty's own path of cutting-off, taken as an object-of-that-object, its own increasing latent tendency constituting neither a bond of an object nor a bond of association: there is none such. As for whatever is not this increasing latent tendency, yet, with respect to this same path of cutting-off as an object-of-that-object, constitutes neither a bond of an object nor a bond of association: this refers to the three realms' own every latent tendency abandoned by seeing cessation. As for the ear, nose, tongue, and body faculties' own path of cutting-off, taken as object both directly and as an object-of-that-object, being just the same. As for the female faculty's own path of cutting-off, taken as a direct object, its own increasing latent tendency constituting a bond of an object taking a conditioned dharma, but not a bond of association: this refers to the desire realm's own contaminated-object latent tendency abandoned by seeing the path, together with the desire and form realms' own non-universally-pervasive latent tendency abandoned by seeing suffering and accumulation. As for constituting a bond of association taking a conditioned dharma, but not a bond of an object: this refers to the desire realm's own undefiled-object latent tendency abandoned by seeing the path, together with the desire and form realms' own universally pervasive latent tendency taking another realm or ground as its object. As for constituting both a bond of an object and a bond of association, each taking a conditioned dharma: this refers to the desire and form realms' own universally pervasive and cultivation-abandoned latent tendency. As for the female faculty's own path of cutting-off, taken as a direct object, its own increasing latent tendency constituting neither a bond of an object nor a bond of association: there is none such.
若非此所增隨眠。而於此非所緣縛。亦非相應縛者。謂欲色界見滅所斷一切。色界見道所斷一切。及無色界一切隨眠。緣緣識所增隨眠。有為所緣縛非相應縛。謂色無色界見道所斷有漏緣。無色界遍行及修所斷隨眠有為相應縛非所緣縛。謂三界見道所斷無漏緣。及欲色界他界地緣遍行隨眠。有為所緣縛亦相應縛。謂欲色界三部。
As for whatever is not this increasing latent tendency, yet, with respect to this same female faculty's own path of cutting-off, constitutes neither a bond of an object nor a bond of association: this refers to the desire and form realms' own every latent tendency abandoned by seeing cessation, the form realm's own every latent tendency abandoned by seeing the path, together with the formless realm's own every latent tendency. As for the female faculty's own path of cutting-off, taken as an object-of-that-object, its own increasing latent tendency constituting a bond of an object taking a conditioned dharma, but not a bond of association: this refers to the form and formless realms' own contaminated-object latent tendency abandoned by seeing the path, together with the formless realm's own universally pervasive and cultivation-abandoned latent tendency. As for constituting a bond of association taking a conditioned dharma, but not a bond of an object: this refers to the three realms' own undefiled-object latent tendency abandoned by seeing the path, together with the desire and form realms' own universally pervasive latent tendency taking another realm or ground as its object. As for constituting both a bond of an object and a bond of association, each taking a conditioned dharma: this refers to the desire and form realms' own three categories,
及欲界見道所斷有漏緣隨眠。女根斷道緣緣識所增隨眠非所緣縛。
together with the desire realm's own contaminated-object latent tendency abandoned by seeing the path. As for the female faculty's own path of cutting-off, taken as an object-of-that-object, its own increasing latent tendency constituting neither a bond of an object
亦非相應縛者無也。若非此所增隨眠。而於此非所緣縛。亦非相應縛者。謂三界見滅所斷一切。及無色界見苦集所斷不遍行隨眠。男苦憂根斷道緣識及緣緣識所增隨眠亦爾。命根斷道緣識所增隨眠。
nor a bond of association: there is none such. As for whatever is not this increasing latent tendency, yet, with respect to this same female faculty's own path of cutting-off as an object-of-that-object, constitutes neither a bond of an object nor a bond of association: this refers to the three realms' own every latent tendency abandoned by seeing cessation, together with the formless realm's own non-universally-pervasive latent tendency abandoned by seeing suffering and accumulation. As for the male, suffering-, and sorrow-faculties' own path of cutting-off, taken as object both directly and as an object-of-that-object, being just the same. As for the life faculty's own path of cutting-off, taken as a direct object, its own increasing latent tendency
有為所緣縛非相應縛。謂三界見道所斷有漏緣。及見苦集所斷不遍行隨眠。有為相應縛非所緣縛。謂三界見道所斷無漏緣。及他界地緣遍行隨眠。有為所緣縛亦相應縛。謂三界遍行。及修所斷隨眠。
constituting a bond of an object taking a conditioned dharma, but not a bond of association: this refers to the three realms' own contaminated-object latent tendency abandoned by seeing the path, together with its non-universally-pervasive latent tendency abandoned by seeing suffering and accumulation. As for constituting a bond of association taking a conditioned dharma, but not a bond of an object: this refers to the three realms' own undefiled-object latent tendency abandoned by seeing the path, together with the universally pervasive latent tendency taking another realm or ground as its object. As for constituting both a bond of an object and a bond of association, each taking a conditioned dharma: this refers to the three realms' own universally pervasive and cultivation-abandoned latent tendency.
命根斷道緣識所增隨眠。非所緣縛亦非相應縛者無也。若非此所增隨眠。而於此非所緣縛。亦非相應縛者。謂三界見滅所斷一切隨眠緣緣識所增隨眠。有為所緣縛非相應縛者無也。有為相應縛非所緣縛。謂三界見道所斷無漏緣。及他界地緣遍行隨眠有為所緣縛亦相應縛者。謂三界三部。及見道所斷有漏緣隨眠。命根斷道緣緣識所增隨眠。非所緣縛。亦非相應縛者無也。若非此所增隨眠。而於此非所緣縛。亦非相應縛者。謂三界見滅所斷一切隨眠。意捨信等五根斷道緣識及緣緣識所增隨眠亦爾。樂根斷道緣識所增隨眠。有為所緣縛非相應縛。謂三界見道所斷有漏緣。欲色界見苦集所斷不遍行。無色界遍行。及修所斷隨眠。有為相應縛非所緣縛。謂三界見道所斷無漏緣。及欲色界他界地緣遍行隨眠。有為所緣縛亦相應縛。謂欲色界遍行。及修所斷隨眠。樂根斷道緣識所增隨眠。非所緣縛。亦非相應縛者無也。若非此所增隨眠。而於此非所緣縛。亦非相應縛者。謂三界見滅所斷一切。及無色界見苦集所斷不遍行隨眠。緣緣識所增隨眠有為所緣縛非相應縛。謂無色界見苦集所斷不遍行隨眠。有為相應縛非所緣縛。謂三界見道所斷無漏緣。及他界地緣遍行隨眠。有為所緣縛亦相應縛。謂欲色界三部。無色界遍行修所斷。及三界見道所斷有漏緣隨眠。樂根斷道緣緣識所增隨眠。
As for the life faculty's own path of cutting-off, taken as a direct object, its own increasing latent tendency constituting neither a bond of an object nor a bond of association: there is none such. As for whatever is not this increasing latent tendency, yet, with respect to this same path of cutting-off, constitutes neither a bond of an object nor a bond of association: this refers to the three realms' own every latent tendency abandoned by seeing cessation. As for the life faculty's own path of cutting-off, taken as an object-of-that-object, its own increasing latent tendency constituting a bond of an object taking a conditioned dharma, but not a bond of association: there is none such. As for constituting a bond of association taking a conditioned dharma, but not a bond of an object: this refers to the three realms' own undefiled-object latent tendency abandoned by seeing the path, together with the universally pervasive latent tendency taking another realm or ground as its object. As for constituting both a bond of an object and a bond of association, each taking a conditioned dharma: this refers to the three realms' own three categories, together with its contaminated-object latent tendency abandoned by seeing the path. As for the life faculty's own path of cutting-off, taken as an object-of-that-object, its own increasing latent tendency constituting neither a bond of an object nor a bond of association: there is none such. As for whatever is not this increasing latent tendency, yet, with respect to this same path of cutting-off as an object-of-that-object, constitutes neither a bond of an object nor a bond of association: this refers to the three realms' own every latent tendency abandoned by seeing cessation. As for the mind-, equanimity-, and the five faculties of faith and the rest's own path of cutting-off, taken as object both directly and as an object-of-that-object, being just the same. As for the pleasure-faculty's own path of cutting-off, taken as a direct object, its own increasing latent tendency constituting a bond of an object taking a conditioned dharma, but not a bond of association: this refers to the three realms' own contaminated-object latent tendency abandoned by seeing the path, the desire and form realms' own non-universally-pervasive latent tendency abandoned by seeing suffering and accumulation, together with the formless realm's own universally pervasive and cultivation-abandoned latent tendency. As for constituting a bond of association taking a conditioned dharma, but not a bond of an object: this refers to the three realms' own undefiled-object latent tendency abandoned by seeing the path, together with the desire and form realms' own universally pervasive latent tendency taking another realm or ground as its object. As for constituting both a bond of an object and a bond of association, each taking a conditioned dharma: this refers to the desire and form realms' own universally pervasive and cultivation-abandoned latent tendency. As for the pleasure-faculty's own path of cutting-off, taken as a direct object, its own increasing latent tendency constituting neither a bond of an object nor a bond of association: there is none such. As for whatever is not this increasing latent tendency, yet, with respect to this same path of cutting-off, constitutes neither a bond of an object nor a bond of association: this refers to the three realms' own every latent tendency abandoned by seeing cessation, together with the formless realm's own non-universally-pervasive latent tendency abandoned by seeing suffering and accumulation. As for the pleasure-faculty's own path of cutting-off, taken as an object-of-that-object, its own increasing latent tendency constituting a bond of an object taking a conditioned dharma, but not a bond of association: this refers to the formless realm's own non-universally-pervasive latent tendency abandoned by seeing suffering and accumulation. As for constituting a bond of association taking a conditioned dharma, but not a bond of an object: this refers to the three realms' own undefiled-object latent tendency abandoned by seeing the path, together with the universally pervasive latent tendency taking another realm or ground as its object. As for constituting both a bond of an object and a bond of association, each taking a conditioned dharma: this refers to the desire and form realms' own three categories, the formless realm's own universally pervasive and cultivation-abandoned latent tendency, together with the three realms' own contaminated-object latent tendency abandoned by seeing the path. As for the pleasure-faculty's own path of cutting-off, taken as an object-of-that-object, its own increasing latent tendency
非所緣縛亦非相應縛者無也。若非此所增隨眠。而於此非所緣縛。
constituting neither a bond of an object nor a bond of association: there is none such. As for whatever is not this increasing latent tendency, yet, with respect to this same path of cutting-off as an object-of-that-object, constitutes neither a bond of an object
亦非相應縛者。謂三界見滅所斷一切隨眠。喜根斷道緣識及緣緣識所增隨眠亦爾。通餘章義准此應知。
nor a bond of association: this refers to the three realms' own every latent tendency abandoned by seeing cessation. As for the joy-faculty's own path of cutting-off, taken as object both directly and as an object-of-that-object, being just the same. The meaning pertaining to the remaining chapters should be understood according to this same pattern.
Having now worked the identical four-bond tetralemma through direct presence, cessation, and the path of cutting-off in succession, the treatise has effectively demonstrated, by three concrete worked examples, exactly the kind of pattern-completion it explicitly asked the reader to perform unassisted at the end of fascicle 90 — a instructive irony, since the compilers evidently judged that even after declaring the remaining permutations "measureless" and best left to the wise, walking through at least this many of them in full was still worth the space.
5. The Immediately-Equal Antecedent Condition, Directed Thought, and the Five Feelings
Three further previewed gateways are dispatched far more briskly: the immediately-equal antecedent condition, applied to a faculty's own direct presence, cessation, and path of cutting-off, gives rise uniformly to fifteen kinds of mind (ten for the female, male, suffering-, and sorrow-faculties' own direct-object case alone); directed thought and sustained reflection, applied to the same three modifiers, uniformly "possesses all three" in every single case without exception; and association with the five feelings, likewise applied to all three modifiers, uniformly yields four faculties, excepting only the suffering-faculty, in every single case.
眼根乃至無色界修所斷無明隨眠。緣識及緣緣識。於三界十五部心中。一一等無間生幾心。答眼根緣識及緣緣識。一一等無間生十五心。耳乃至三無漏根緣識及緣緣識亦爾。通餘章義准此應知。
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 answer: the eye faculty, taken as object both directly and as an object-of-that-object, gives rise, as its own immediately-equal antecedent condition, to fifteen kinds of mind in each case. As for the ear faculty up through the three undefiled faculties, taken as object both directly and as an object-of-that-object, being just the same: the meaning pertaining to the remaining chapters should be understood according to this same pattern.
眼根乃至無色界修所斷無明隨眠。緣識及緣緣識所增隨眠。一一等無間生幾心。答眼根緣識及緣緣識所增隨眠。一一等無間生十五心。耳鼻舌身命意樂喜捨信等五三無漏根緣識及緣緣識所增隨眠亦爾。女根緣識所增隨眠。等無間生十心。緣緣識所增隨眠等無間生十五心。男苦憂根緣識及緣緣識所增隨眠亦爾。通餘章義准此應知。眼根乃至無色界修所斷無明隨眠滅。緣識及緣緣識。一一等無間生幾心。答眼根滅緣識及緣緣識。一一等無間生十五心。耳乃至信等五根滅緣識及緣緣識亦爾。通餘章義准此應知。眼根乃至無色界修所斷無明隨眠滅。緣識及緣緣識所增隨眠一一等無間生幾心。
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 answer: the eye faculty's own increasing latent tendency, taken as object both directly and as an object-of-that-object, gives rise, as its own immediately-equal antecedent condition, to fifteen kinds of mind in each case. As for the ear, nose, tongue, body, life, mind, pleasure, joy, equanimity, the five faculties of faith and the rest, and the three undefiled faculties' own increasing latent tendency, taken as object both directly and as an object-of-that-object, being just the same. As for the female faculty's own direct-object increasing latent tendency giving rise, as its own immediately-equal antecedent condition, to ten kinds of mind, and its own object-of-that-object increasing latent tendency giving rise, as its own immediately-equal antecedent condition, to fifteen kinds of mind: as for the male, suffering-, and sorrow-faculties' own increasing latent tendency, taken as object both directly and as an object-of-that-object, being just the same: the meaning pertaining to the remaining chapters should be understood according to this same pattern. 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 answer: the eye faculty's own cessation, taken as object both directly and as an object-of-that-object, gives rise, as its own immediately-equal antecedent condition, to fifteen kinds of mind in each case. As for the ear faculty up through the five faculties of faith and the rest's own cessation, taken as object both directly and as an object-of-that-object, being just the same: the meaning pertaining to the remaining chapters should be understood according to this same pattern. 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?
答眼根滅緣識所增隨眠等無間生十心。緣緣識所增隨眠等無間生十五心。耳乃至信等五根滅。緣識及緣緣識所增隨眠亦爾。通餘章義准此應知。眼根乃至無色界修所斷無明隨眠斷道。緣識及緣緣識。
The answer: the eye faculty's own cessation, taken as a direct object, its own increasing latent tendency gives rise, as its own immediately-equal antecedent condition, to ten kinds of mind, while its own increasing latent tendency, taken as an object-of-that-object, gives rise, as its own immediately-equal antecedent condition, to fifteen kinds of mind. As for the ear faculty up through the five faculties of faith and the rest's own cessation, their own increasing latent tendency, taken as object both directly and as an object-of-that-object, being just the same: the meaning pertaining to the remaining chapters should be understood according to this same pattern. 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 —
一一等無間生幾心。答眼根斷道緣識及緣緣識。一一等無間生十五心。耳乃至信等五根斷道緣識及緣緣識亦爾。通餘章義准此應知。
how many minds does each, one by one, give rise to as its own immediately-equal antecedent condition? The answer: the eye faculty's own path of cutting-off, taken as object both directly and as an object-of-that-object, gives rise, as its own immediately-equal antecedent condition, to fifteen kinds of mind in each case. As for the ear faculty up through the five faculties of faith and the rest's own path of cutting-off, taken as object both directly and as an object-of-that-object, being just the same: the meaning pertaining to the remaining chapters should be understood according to this same pattern.
眼根乃至無色界。修所斷無明隨眠斷道。緣識及緣緣識所增隨眠。
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 —
一一等無間生幾心。答眼根斷道緣識及緣緣識所增隨眠。一一等無間生十五心。耳鼻舌身命意樂喜捨信等五根斷道。緣識及緣緣識所增隨眠亦爾。女根斷道緣識所增隨眠等無間生十心。緣緣識所增隨眠等無間生十五心。男苦憂根斷道緣識及緣緣識所增隨眠亦爾。通餘章義准此應知。
how many minds does each, one by one, give rise to as its own immediately-equal antecedent condition? The answer: the eye faculty's own path of cutting-off, its own increasing latent tendency, taken as object both directly and as an object-of-that-object, gives rise, as its own immediately-equal antecedent condition, to fifteen kinds of mind in each case. As for the ear, nose, tongue, body, life, mind, pleasure, joy, equanimity, and the five faculties of faith and the rest's own path of cutting-off, their own increasing latent tendency, taken as object both directly and as an object-of-that-object, being just the same. As for the female faculty's own path of cutting-off, its own direct-object increasing latent tendency giving rise, as its own immediately-equal antecedent condition, to ten kinds of mind, and its own object-of-that-object increasing latent tendency giving rise, as its own immediately-equal antecedent condition, to fifteen kinds of mind: as for the male, suffering-, and sorrow-faculties' own path of cutting-off, their own increasing latent tendency, taken as object both directly and as an object-of-that-object, being just the same: the meaning pertaining to the remaining chapters should be understood according to this same pattern.
眼根乃至無色界。修所斷無明隨眠。緣識及緣緣識。當言有尋有伺。無尋唯伺。無尋無伺耶。答眼根緣識及緣緣識。各具三。耳乃至三無漏根緣識及緣緣識亦爾。通餘章義准此應知。眼根乃至無色界修所斷無明隨眠。緣識及緣緣識。所增隨眠。當言有尋有伺。無尋唯伺。無尋無伺耶。答眼根緣識及緣緣識所增隨眠。各具三。耳乃至三無漏根緣識及緣緣識所增隨眠亦爾。通餘章義准此應知。眼根乃至無色界。修所斷無明隨眠滅。緣識及緣緣識。當言有尋有伺。無尋唯伺。無尋無伺耶。答眼根滅緣識及緣緣識。各具三。耳乃至信等五根滅緣識及緣緣識亦爾。通餘章義准此應知。眼根乃至無色界。修所斷無明隨眠滅。緣識及緣緣識所增隨眠當言有尋有伺。無尋唯伺。無尋無伺耶。答眼根滅緣識及緣緣識。所增隨眠各具三。耳乃至信等五根滅緣識。及緣緣識所增隨眠亦爾。通餘章義准此應知。眼根乃至無色界。修所斷無明隨眠斷道。緣識及緣緣識。當言有尋有伺。無尋唯伺。無尋無伺耶。答眼根斷道緣識及緣緣識。各具三。耳乃至信等五根斷道緣識及緣緣識亦爾。通餘章義准此應知。眼根乃至無色界。修所斷無明隨眠斷道。緣識及緣緣識所增隨眠。當言有尋有伺。無尋唯伺。無尋無伺耶。答眼根斷道緣識及緣緣識所增隨眠各具三。耳乃至信等五根斷道緣識及緣緣識所增隨眠亦爾。通餘章義准此應知。
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 answer: the eye faculty, taken as object both directly and as an object-of-that-object, possesses all three in each case. As for the ear faculty up through the three undefiled faculties, taken as object both directly and as an object-of-that-object, being just the same: the meaning pertaining to the remaining chapters should be understood according to this same pattern. 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 answer: the eye faculty's own increasing latent tendency, taken as object both directly and as an object-of-that-object, possesses all three in each case. As for the ear faculty up through the three undefiled faculties' own increasing latent tendency, taken as object both directly and as an object-of-that-object, being just the same: the meaning pertaining to the remaining chapters should be understood according to this same pattern. 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 answer: the eye faculty's own cessation, taken as object both directly and as an object-of-that-object, possesses all three in each case. As for the ear faculty up through the five faculties of faith and the rest's own cessation, taken as object both directly and as an object-of-that-object, being just the same: the meaning pertaining to the remaining chapters should be understood according to this same pattern. 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 answer: the eye faculty's own cessation, its own increasing latent tendency, taken as object both directly and as an object-of-that-object, possesses all three in each case. As for the ear faculty up through the five faculties of faith and the rest's own cessation, their own increasing latent tendency, taken as object both directly and as an object-of-that-object, being just the same: the meaning pertaining to the remaining chapters should be understood according to this same pattern. 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 answer: the eye faculty's own path of cutting-off, taken as object both directly and as an object-of-that-object, possesses all three in each case. As for the ear faculty up through the five faculties of faith and the rest's own path of cutting-off, taken as object both directly and as an object-of-that-object, being just the same: the meaning pertaining to the remaining chapters should be understood according to this same pattern. 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 answer: the eye faculty's own path of cutting-off, its own increasing latent tendency, taken as object both directly and as an object-of-that-object, possesses all three in each case. As for the ear faculty up through the five faculties of faith and the rest's own path of cutting-off, their own increasing latent tendency, taken as object both directly and as an object-of-that-object, being just the same: the meaning pertaining to the remaining chapters should be understood according to this same pattern.
眼根乃至無色界。修所斷無明隨眠緣識及緣緣識。當言樂苦喜憂捨根相應耶。答眼根緣識及緣緣識四根相應。除苦根。耳乃至三無漏根緣識及緣緣識亦爾。通餘章義准此應知。眼根乃至無色界。修所斷無明隨眠緣識及緣緣識所增隨眠。當言樂乃至捨根相應耶。答眼根緣識及緣緣識所增隨眠。四根相應。除苦根。耳乃至三無漏根。
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 answer: the eye faculty, taken as object both directly and as an object-of-that-object, is associated with four faculties, excepting the suffering-faculty. As for the ear faculty up through the three undefiled faculties, taken as object both directly and as an object-of-that-object, being just the same: the meaning pertaining to the remaining chapters should be understood according to this same pattern. 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 answer: the eye faculty's own increasing latent tendency, taken as object both directly and as an object-of-that-object, is associated with four faculties, excepting the suffering-faculty. As for the ear faculty up through the three undefiled faculties,
緣識及緣緣識所增隨眠亦爾。通餘章義准此應知。眼根乃至無色界。修所斷無明隨眠滅緣識及緣緣識。當言樂乃至捨根相應耶。答眼根滅緣識及緣緣識。四根相應。除苦根。耳乃至信等五根滅緣識及緣緣識亦爾。通餘章義准此應知。眼根乃至無色界。修所斷無明隨眠滅緣識及緣緣識所增隨眠。當言樂乃至捨根相應耶。答眼根滅緣識及緣緣識所增隨眠。四根相應。除苦根。耳乃至信等五根滅緣識及緣緣識所增隨眠亦爾。通餘章義准此應知。眼根乃至無色界。
their own increasing latent tendency, taken as object both directly and as an object-of-that-object, being just the same: the meaning pertaining to the remaining chapters should be understood according to this same pattern. 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 answer: the eye faculty's own cessation, taken as object both directly and as an object-of-that-object, is associated with four faculties, excepting the suffering-faculty. As for the ear faculty up through the five faculties of faith and the rest's own cessation, taken as object both directly and as an object-of-that-object, being just the same: the meaning pertaining to the remaining chapters should be understood according to this same pattern. 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 answer: the eye faculty's own cessation, its own increasing latent tendency, taken as object both directly and as an object-of-that-object, is associated with four faculties, excepting the suffering-faculty. As for the ear faculty up through the five faculties of faith and the rest's own cessation, their own increasing latent tendency, taken as object both directly and as an object-of-that-object, being just the same: the meaning pertaining to the remaining chapters should be understood according to this same pattern. The eye faculty, up through the formless realm's own
修所斷無明隨眠斷道緣識及緣緣識當言樂乃至捨根相應耶。答眼根斷道緣識及緣緣識。四根相應。除苦根。耳乃至信等五根斷道緣識及緣緣識亦爾。通餘章義准此應知。
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 answer: the eye faculty's own path of cutting-off, taken as object both directly and as an object-of-that-object, is associated with four faculties, excepting the suffering-faculty. As for the ear faculty up through the five faculties of faith and the rest's own path of cutting-off, taken as object both directly and as an object-of-that-object, being just the same: the meaning pertaining to the remaining chapters should be understood according to this same pattern.
眼根乃至無色界。修所斷無明隨眠斷道。緣識及緣緣識所增隨眠。
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 —
當言樂乃至捨根相應耶。答眼根斷道緣識及緣緣識所增隨眠四根相應。除苦根。耳乃至信等五根斷道緣識及緣緣識所增隨眠亦爾。通餘章義准此應知。
ought this be said to be associated with the pleasure-faculty and so on up through the equanimity-faculty? The answer: the eye faculty's own path of cutting-off, its own increasing latent tendency, taken as object both directly and as an object-of-that-object, is associated with four faculties, excepting the suffering-faculty. As for the ear faculty up through the five faculties of faith and the rest's own path of cutting-off, their own increasing latent tendency, taken as object both directly and as an object-of-that-object, being just the same: the meaning pertaining to the remaining chapters should be understood according to this same pattern.
The sheer uniformity of these three gateways' own answers — the same fifteen, the same "all three," the same four excepting suffering, repeated without variation across direct presence, cessation, and the path of cutting-off alike — stands in sharp contrast to the highly variable, faculty-specific answers the four-bond tetralemma produced just before it: some of the ten previewed gateways turn out to be sensitive to which modifier is applied, and some, it turns out, simply are not, and only working through the actual numbers, as this fascicle does, reveals which is which.
6. Who Possesses These, Applied to Direct Presence and Cessation
The final previewed gateway examined here is possession itself, applied first to each faculty's own direct presence and object-of-that-object, then to its own cessation — the eye faculty, taken directly, possessed by anyone within the sphere of infinite space and below or any noble one reborn above it, but not by an ordinary being reborn there; taken as an object-of-that-object, possessed by every sentient being without exception; and, taken as its own cessation, possessed by anyone within the desire and form realms or any noble one reborn in the formless realm, since a faculty's own cessation, unlike the faculty itself, requires already having progressed some distance along the path to have brought that cessation about at all.
眼根乃至無色界。修所斷無明隨眠緣識及緣緣識。誰成就誰不成就。答眼根緣識。空無邊處以下。及聖者生上成就異生生上不成就。緣緣識一切有情皆成就。耳鼻舌身根緣識及緣緣識亦爾。女根緣識欲色界。及聖者生無色界成就。異生生無色界不成就。緣緣識空無邊處以下。及聖者生上成就。異生生上不成就。男苦憂根緣識及緣緣識亦爾。命根緣識及緣緣識。一切有情皆成就。意樂喜捨信等五三無漏根。緣識及緣緣識亦爾。通餘章義准此應知。眼根乃至無色界。修所斷無明隨眠。緣識及緣緣識所增隨眠。誰成就誰不成就。答眼根緣識所增隨眠。未離空無邊處染成就已離空無邊處染不成就。緣緣識所增隨眠。未離無色界染成就。已離無色界染不成就。耳鼻舌身根緣識及緣緣識所增隨眠亦爾。女根緣識所增隨眠。
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 answer: as for the eye faculty taken as a direct object: one within the sphere of infinite space and below, and a noble one reborn above it, possesses it; an ordinary being reborn above it does not possess it. As for it taken as an object-of-that-object: every sentient being without exception possesses it. As for the ear, nose, tongue, and body faculties, taken as object both directly and as an object-of-that-object, being just the same. As for the female faculty taken as a direct object: one within the desire and form realms, and a noble one reborn within the formless realm, possesses it; an ordinary being reborn within the formless realm does not possess it. As for it taken as an object-of-that-object: one within the sphere of infinite space and below, and a noble one reborn above it, possesses it; an ordinary being reborn above it does not possess it. As for the male, suffering-, and sorrow-faculties, taken as object both directly and as an object-of-that-object, being just the same. As for the life faculty, taken as object both directly and as an object-of-that-object: every sentient being without exception possesses it. As for the mind, pleasure, joy, equanimity, the five faculties of faith and the rest, and the three undefiled faculties, taken as object both directly and as an object-of-that-object, being just the same: the meaning pertaining to the remaining chapters should be understood according to this same pattern. 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 answer: as for the eye faculty's own direct-object increasing latent tendency: one who has not yet become free of the sphere of infinite space's own defilement possesses it; one who has already become free of the sphere of infinite space's own defilement does not possess it. As for its own object-of-that-object increasing latent tendency: one who has not yet become free of the formless realm's own defilement possesses it; one who has already become free of the formless realm's own defilement does not possess it. As for the ear, nose, tongue, and body faculties' own increasing latent tendency, taken as object both directly and as an object-of-that-object, being just the same. As for the female faculty's own direct-object increasing latent tendency:
未離色界染成就。已離色界染不成就。緣緣識所增隨眠未離空無邊處染成就。已離空無邊處染不成就。男苦憂根緣識及緣緣識所增隨眠亦爾。命根緣識及緣緣識所增隨眠。未離無色界染成就。已離無色界染不成就。意樂喜捨信等五三無漏根緣識及緣緣識所增隨眠亦爾。通餘章義准此應知。眼根乃至無色界。修所斷無明隨眠滅。緣識及緣緣識。誰成就誰不成就。答眼根滅緣識欲色界。及聖者生無色界成就異生生無色界不成就。緣緣識一切有情皆成就。耳鼻舌身樂喜根滅。緣識及緣緣識亦爾。女根滅緣識欲色界及聖者生無色界成就。異生生無色界不成就。緣緣識空無邊處以下。及聖者生上成就。異生生上不成就。男苦憂根滅緣識及緣緣識亦爾。命根滅緣識及緣緣識。一切有情皆成就。意捨信等五根滅緣識及緣緣識亦爾。
one who has not yet become free of the form realm's own defilement possesses it; one who has already become free of the form realm's own defilement does not possess it. As for its own object-of-that-object increasing latent tendency: one who has not yet become free of the sphere of infinite space's own defilement possesses it; one who has already become free of the sphere of infinite space's own defilement does not possess it. As for the male, suffering-, and sorrow-faculties' own increasing latent tendency, taken as object both directly and as an object-of-that-object, being just the same. As for the life faculty's own increasing latent tendency, taken as object both directly and as an object-of-that-object: one who has not yet become free of the formless realm's own defilement possesses it; one who has already become free of the formless realm's own defilement does not possess it. As for the mind, pleasure, joy, equanimity, the five faculties of faith and the rest, and the three undefiled faculties' own increasing latent tendency, taken as object both directly and as an object-of-that-object, being just the same: the meaning pertaining to the remaining chapters should be understood according to this same pattern. 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 answer: as for the eye faculty's own cessation, taken as a direct object: one within the desire and form realms, and a noble one reborn within the formless realm, possesses it; an ordinary being reborn within the formless realm does not possess it. As for it taken as an object-of-that-object: every sentient being without exception possesses it. As for the ear, nose, tongue, body, pleasure-, and joy-faculties' own cessation, taken as object both directly and as an object-of-that-object, being just the same. As for the female faculty's own cessation, taken as a direct object: one within the desire and form realms, and a noble one reborn within the formless realm, possesses it; an ordinary being reborn within the formless realm does not possess it. As for it taken as an object-of-that-object: one within the sphere of infinite space and below, and a noble one reborn above it, possesses it; an ordinary being reborn above it does not possess it. As for the male, suffering-, and sorrow-faculties' own cessation, taken as object both directly and as an object-of-that-object, being just the same. As for the life faculty's own cessation, taken as object both directly and as an object-of-that-object: every sentient being without exception possesses it. As for the mind-, equanimity-, and the five faculties of faith and the rest's own cessation, taken as object both directly and as an object-of-that-object, being just the same.
通餘章義准此應知。眼根乃至無色界。修所斷無明隨眠滅。緣識及緣緣識所增隨眠。誰成就誰不成就。答眼根滅緣識所增隨眠。未離色界染成就。已離色界染不成就。緣緣識所增隨眠。未離無色界染成就。已離無色界染不成就。耳鼻舌身樂喜根滅緣識及緣緣識所增隨眠亦爾。女根滅緣識所增隨眠。未離色界染成就。已離色界染不成就。緣緣識所增隨眠。未離空無邊處染成就。已離空無邊處染不成就。男苦憂根滅緣識及緣緣識所增隨眠亦爾。命根滅緣識及緣緣識所增隨眠。未離無色界染成就。已離無色界染不成就。意捨信等五根滅緣識及緣緣識所增隨眠亦爾。通餘章義准此應知。
The meaning pertaining to the remaining chapters should be understood according to this same pattern. 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 answer: as for the eye faculty's own cessation, its own direct-object increasing latent tendency: one who has not yet become free of the form realm's own defilement possesses it; one who has already become free of the form realm's own defilement does not possess it. As for its own object-of-that-object increasing latent tendency: one who has not yet become free of the formless realm's own defilement possesses it; one who has already become free of the formless realm's own defilement does not possess it. As for the ear, nose, tongue, body, pleasure-, and joy-faculties' own cessation, their own increasing latent tendency, taken as object both directly and as an object-of-that-object, being just the same. As for the female faculty's own cessation, its own direct-object increasing latent tendency: one who has not yet become free of the form realm's own defilement possesses it; one who has already become free of the form realm's own defilement does not possess it. As for its own object-of-that-object increasing latent tendency: one who has not yet become free of the sphere of infinite space's own defilement possesses it; one who has already become free of the sphere of infinite space's own defilement does not possess it. As for the male, suffering-, and sorrow-faculties' own cessation, their own increasing latent tendency, taken as object both directly and as an object-of-that-object, being just the same. As for the life faculty's own cessation, its own increasing latent tendency, taken as object both directly and as an object-of-that-object: one who has not yet become free of the formless realm's own defilement possesses it; one who has already become free of the formless realm's own defilement does not possess it. As for the mind-, equanimity-, and the five faculties of faith and the rest's own cessation, their own increasing latent tendency, taken as object both directly and as an object-of-that-object, being just the same: the meaning pertaining to the remaining chapters should be understood according to this same pattern.
That a faculty's own object-of-that-object is possessed by literally every sentient being without exception, while the faculty's own direct presence and its own cessation are each possessed only by some, captures something genuinely illuminating about what an object-of-that-object actually is: it is possessed universally precisely because it names not the faculty in question but the mere fact that some consciousness or other is capable of reflecting upon a consciousness that takes the faculty as object — a capacity every sentient being's own mind possesses, regardless of what that being has or has not yet attained.
Fascicle 91 Complete
This closes fascicle 91 of Ru-Yi's translation, drawn from the treatise's true CBETA boundary. Fascicle 91 continues the Ten Gates Nyāsa (結蘊第二中十門納息第四之二十一), taking up several of the measureless further permutations previewed in fascicle 90's own combinatorial coda — working through latent-tendency increase, the four bonds, the immediately-equal antecedent condition, directed thought and sustained reflection, the five feelings, and possession, each applied in turn to a faculty's own direct presence, its own cessation, and its own path of cutting it off. Fascicle 92 continues within the same nyāsa.