The Odometer of the Path

The eye faculty, up through the formless realm's own latent tendency of ignorance abandoned by cultivation, its own path of cutting-off, taken as object both directly and as an object-of-that-object — who possesses this, and who does not? The answer: as for the eye faculty's own path of cutting-off, taken as object both directly and as an object-of-that-object: every sentient being without exception possesses it. 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, 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: 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 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: 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 — who possesses this, and who does not? The answer: as for 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: 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, 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:

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 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 eye faculty, up through the formless realm's own latent tendency of ignorance abandoned by cultivation, taken as object both directly and as an object-of-that-object — at the very moment it attains full comprehension, how many of the ninety-eight latent tendencies attain full comprehension, and how many of the nine fetters are exhausted? The answer: as for the eye faculty's own direct-object full comprehension being attained at the exhaustion of craving for the sphere of infinite space: this is precisely the eye faculty's own direct-object attainment of full comprehension, with no fetter exhausted. As for its own object-of-that-object full comprehension being attained at the exhaustion of craving for the formless: three latent tendencies attain full comprehension, and three fetters are exhausted. As for the ear, nose, tongue, and body faculties, taken as object both directly and as an object-of-that-object, at the moment of attaining full comprehension, being just the same. As for the female faculty's own direct-object full comprehension being attained at the exhaustion of craving for form: an ordinary being's own thirty-one latent tendencies attain full comprehension, with no fetter exhausted; a noble one's own three latent tendencies attain full comprehension, with no fetter exhausted. As for its own object-of-that-object full comprehension being attained at the exhaustion of craving for the sphere of infinite space: this is precisely the female faculty's own object-of-that-object attainment of full comprehension, with no fetter exhausted. As for the male, suffering-, and sorrow-faculties, taken as object both directly and as an object-of-that-object, at the moment of attaining full comprehension, being just the same. As for the life faculty, taken as object both directly and as an object-of-that-object, its own full comprehension being attained at the exhaustion of craving for the formless: three latent tendencies attain full comprehension, and three fetters are exhausted. 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, at the moment of attaining full comprehension, 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, at the very moment it attains full comprehension — how many latent tendencies attain full comprehension, and how many fetters are exhausted? The answer: as for the eye faculty's own direct-object increasing latent tendency's own full comprehension being attained at the exhaustion of craving for the sphere of infinite space: this is precisely the eye faculty's own direct-object increasing latent tendency's own attainment of full comprehension, with no fetter exhausted. As for its own object-of-that-object increasing latent tendency's own full comprehension being attained at the exhaustion of craving for the formless: three latent tendencies attain full comprehension, and three fetters are exhausted. As for the ear, nose, tongue, and body faculties, their own increasing latent tendency, taken as object both directly and as an object-of-that-object, at the moment of attaining full comprehension, being just the same. As for the female faculty's own direct-object increasing latent tendency's own full comprehension being attained at the exhaustion of craving for form: an ordinary being's own thirty-one latent tendencies attain full comprehension, with no fetter exhausted; a noble one's own three latent tendencies attain full comprehension, with no fetter exhausted. As for its own object-of-that-object increasing latent tendency's own full comprehension being attained at the exhaustion of craving for the sphere of infinite space: this is precisely the female faculty's own object-of-that-object increasing latent tendency's own attainment of full comprehension, with no fetter exhausted. As for the male, suffering-, and sorrow-faculties' own increasing latent tendency, taken as object both directly and as an object-of-that-object, at the moment of attaining full comprehension, 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, its own full comprehension being attained at the exhaustion of craving for the formless: three latent tendencies attain full comprehension, and three fetters are exhausted. 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, at the moment of attaining full comprehension, 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, at the very moment it attains full comprehension — how many latent tendencies attain full comprehension, and how many fetters are exhausted? The answer: as for the eye faculty's own cessation, its own direct-object full comprehension being attained at the exhaustion of craving for form: an ordinary being's own thirty-one latent tendencies attain full comprehension, with no fetter exhausted; a noble one's own three latent tendencies attain full comprehension, with no fetter exhausted. As for its own object-of-that-object full comprehension being attained at the exhaustion of craving for the formless: two latent tendencies attain full comprehension, and three fetters are exhausted. 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, at the moment of attaining full comprehension, being just the same. As for the female faculty's own cessation, its own direct-object full comprehension being attained at the exhaustion of craving for form: an ordinary being's own thirty-one latent tendencies attain full comprehension, with no fetter exhausted; a noble one's own three latent tendencies attain full comprehension, with no fetter exhausted. As for its own object-of-that-object full comprehension being attained at the exhaustion of craving for the sphere of infinite space: this is precisely the female faculty's own cessation, its own object-of-that-object attainment of full comprehension, with no fetter exhausted. As for the male, suffering-, and sorrow-faculties' own cessation, taken as object both directly and as an object-of-that-object, at the moment of attaining full comprehension, being just the same. As for the life faculty's own cessation, taken as object both directly and as an object-of-that-object, its own full comprehension being attained at the exhaustion of craving for the formless:

three latent tendencies attain full comprehension, and three fetters are exhausted. 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, at the moment of attaining full comprehension, 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, at the very moment it attains full comprehension — how many latent tendencies attain full comprehension, and how many fetters are exhausted? The answer: as for the eye faculty's own cessation, its own direct-object increasing latent tendency's own full comprehension being attained at the exhaustion of craving for form: an ordinary being's own thirty-one latent tendencies attain full comprehension, with no fetter exhausted; a noble one's own three latent tendencies attain full comprehension, with no fetter exhausted. As for its own object-of-that-object increasing latent tendency's own full comprehension being attained at the exhaustion of craving for the formless: three latent tendencies attain full comprehension, and three fetters are exhausted. 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, at the moment of attaining full comprehension, being just the same. As for the female faculty's own cessation, its own direct-object increasing latent tendency's own full comprehension being attained at the exhaustion of craving for form:

an ordinary being's own thirty-one latent tendencies attain full comprehension, with no fetter exhausted; a noble one's own three latent tendencies attain full comprehension, with no fetter exhausted. As for its own object-of-that-object increasing latent tendency's own full comprehension being attained at the exhaustion of craving for the sphere of infinite space: this is precisely the female faculty's own cessation, its own object-of-that-object increasing latent tendency's own attainment of full comprehension, with no fetter exhausted. 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, at the moment of attaining full comprehension, 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, its own full comprehension being attained at the exhaustion of craving for the formless: three latent tendencies attain full comprehension, and three fetters are exhausted. 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, at the moment of attaining full comprehension, 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, at the very moment it attains full comprehension —

how many latent tendencies attain full comprehension, and how many fetters are exhausted? The answer: as for the eye faculty's own path of cutting-off, taken as object both directly and as an object-of-that-object, its own full comprehension being attained at the exhaustion of craving for the formless: three latent tendencies attain full comprehension, and three fetters are exhausted. 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,

taken as object both directly and as an object-of-that-object, at the moment of attaining full comprehension, being just the same. As for the female faculty's own path of cutting-off, taken as a direct object, its own full comprehension being attained at the exhaustion of craving for form:

an ordinary being's own thirty-one latent tendencies attain full comprehension, with no fetter exhausted; a noble one's own three latent tendencies attain full comprehension, with no fetter exhausted. As for its own object-of-that-object full comprehension being attained at the exhaustion of craving for the formless: three latent tendencies attain full comprehension, and three fetters are exhausted. 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, at the moment of attaining full comprehension, 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, at the very moment it attains full comprehension — how many latent tendencies attain full comprehension, and how many fetters are exhausted? The answer: as for 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, its own full comprehension being attained at the exhaustion of craving for the formless: three latent tendencies attain full comprehension, and three fetters are exhausted. 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, at the moment of attaining full comprehension, being just the same. As for the female faculty's own path of cutting-off, its own direct-object increasing latent tendency's own full comprehension being attained at the exhaustion of craving for form: an ordinary being's own thirty-one latent tendencies attain full comprehension, with no fetter exhausted; a noble one's own three latent tendencies attain full comprehension, with no fetter exhausted. As for its own object-of-that-object increasing latent tendency's own full comprehension being attained at the exhaustion of craving for the formless: three latent tendencies attain full comprehension, and three fetters are exhausted. 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, at the moment of attaining full comprehension, 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, at the very moment it realizes through cessation — among the ninety-eight latent tendencies, how many are realized through cessation, and how many of the nine fetters are exhausted? The answer: as for the eye faculty's own direct-object realization through cessation being achieved at the exhaustion of craving for the sphere of infinite space: this is precisely the eye faculty's own direct-object realization through cessation, with no fetter exhausted; only upon reaching arhatship are all ninety-eight latent tendencies realized through cessation, and all nine fetters exhausted. As for its own object-of-that-object realization through cessation being achieved upon attaining the fruit of arhatship: all ninety-eight latent tendencies are realized through cessation, and all nine fetters are exhausted. As for the ear, nose, tongue, and body faculties, taken as object both directly and as an object-of-that-object, at the moment of realization through cessation, being just the same. As for the female faculty's own direct-object realization through cessation being achieved at the exhaustion of craving for form: an ordinary being's own thirty-one latent tendencies are realized through cessation, with no fetter exhausted; a noble one's own three latent tendencies are realized through cessation, with no fetter exhausted; only upon reaching arhatship are all ninety-eight latent tendencies realized through cessation, and all nine fetters exhausted. As for its own object-of-that-object realization through cessation being achieved at the exhaustion of craving for the sphere of infinite space: this is precisely the female faculty's own object-of-that-object realization through cessation, with no fetter exhausted; only upon reaching arhatship are all ninety-eight latent tendencies realized through cessation, and all nine fetters exhausted. As for the male, suffering-, and sorrow-faculties, taken as object both directly and as an object-of-that-object, at the moment of realization through cessation, being just the same. As for the life faculty, taken as object both directly and as an object-of-that-object, its own realization through cessation being achieved upon attaining the fruit of arhatship: all ninety-eight latent tendencies are realized through cessation, and all nine fetters are exhausted. 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, at the moment of realization through cessation, 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, at the very moment it realizes through cessation — how many latent tendencies are realized through cessation, and how many fetters are exhausted? The answer: as for the eye faculty's own direct-object increasing latent tendency's own realization through cessation being achieved at the exhaustion of craving for the sphere of infinite space: this is precisely the eye faculty's own direct-object increasing latent tendency's own realization through cessation, with no fetter exhausted; only upon reaching arhatship are all ninety-eight latent tendencies realized through cessation, and all nine fetters exhausted. As for its own object-of-that-object increasing latent tendency's own realization through cessation being achieved upon attaining the fruit of arhatship:

all ninety-eight latent tendencies are realized through cessation, and all nine fetters are exhausted. 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, at the moment of realization through cessation, being just the same. As for the female faculty's own direct-object increasing latent tendency's own realization through cessation being achieved at the exhaustion of craving for form: an ordinary being's own thirty-one latent tendencies are realized through cessation, with no fetter exhausted; a noble one's own three latent tendencies are realized through cessation, with no fetter exhausted; only upon reaching arhatship are all ninety-eight latent tendencies realized through cessation, and all nine fetters exhausted. As for its own object-of-that-object increasing latent tendency's own realization through cessation being achieved at the exhaustion of craving for the sphere of infinite space: this is precisely the female faculty's own object-of-that-object increasing latent tendency's own realization through cessation, with no fetter exhausted; only upon reaching arhatship are all ninety-eight latent tendencies realized through cessation, and all nine fetters exhausted. As for the male, suffering-, and sorrow-faculties' own increasing latent tendency, taken as object both directly and as an object-of-that-object, at the moment of realization through cessation, 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, its own realization through cessation being achieved upon attaining the fruit of arhatship: all ninety-eight latent tendencies are realized through cessation,

and all nine fetters are exhausted. 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, at the moment of realization through cessation, 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, at the very moment it realizes through cessation —

how many latent tendencies are realized through cessation, and how many fetters are exhausted? The answer: as for the eye faculty's own cessation, its own direct-object realization through cessation being achieved at the exhaustion of craving for form: an ordinary being's own thirty-one latent tendencies are realized through cessation, with no fetter exhausted; a noble one's own three latent tendencies are realized through cessation, with no fetter exhausted; only upon reaching arhatship are all ninety-eight latent tendencies realized through cessation, and all nine fetters exhausted. As for its own object-of-that-object realization through cessation being achieved upon attaining the fruit of arhatship: all ninety-eight latent tendencies are realized through cessation, and all nine fetters are exhausted. 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, at the moment of realization through cessation, being just the same. As for the female faculty's own cessation, its own direct-object realization through cessation being achieved at the exhaustion of craving for form: an ordinary being's own thirty-one latent tendencies are realized through cessation, with no fetter exhausted; a noble one's own three latent tendencies are realized through cessation, with no fetter exhausted; only upon reaching arhatship are all ninety-eight latent tendencies realized through cessation, and all nine fetters exhausted. As for its own object-of-that-object realization through cessation being achieved at the exhaustion of craving for the sphere of infinite space: this is precisely the female faculty's own cessation, its own object-of-that-object realization through cessation, with no fetter exhausted; only upon reaching arhatship are all ninety-eight latent tendencies realized through cessation, and all nine fetters exhausted. As for the male, suffering-, and sorrow-faculties' own cessation, taken as object both directly and as an object-of-that-object, at the moment of realization through cessation, being just the same. As for the life faculty's own cessation, taken as object both directly and as an object-of-that-object, its own realization through cessation being achieved upon attaining the fruit of arhatship: all ninety-eight latent tendencies are realized through cessation, and all nine fetters are exhausted. 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, at the moment of realization through cessation, 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, at the very moment it realizes through cessation — how many latent tendencies are realized through cessation, and how many fetters are exhausted? The answer: as for the eye faculty's own cessation, its own direct-object increasing latent tendency's own realization through cessation being achieved at the exhaustion of craving for form: an ordinary being's own thirty-one latent tendencies are realized through cessation, with no fetter exhausted; a noble one's own three latent tendencies are realized through cessation, with no fetter exhausted; only upon reaching arhatship are all ninety-eight latent tendencies realized through cessation, and all nine fetters exhausted. As for its own object-of-that-object increasing latent tendency's own realization through cessation being achieved upon attaining the fruit of arhatship: all ninety-eight latent tendencies are realized through cessation, and all nine fetters are exhausted. 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, at the moment of realization through cessation, being just the same. As for the female faculty's own cessation, its own direct-object increasing latent tendency's own realization through cessation being achieved at the exhaustion of craving for form: an ordinary being's own thirty-one latent tendencies are realized through cessation, with no fetter exhausted; a noble one's own three latent tendencies are realized through cessation, with no fetter exhausted; only upon reaching arhatship are all ninety-eight latent tendencies realized through cessation, and all nine fetters exhausted. As for its own object-of-that-object increasing latent tendency's own realization through cessation being achieved at the exhaustion of craving for the sphere of infinite space: this is precisely the female faculty's own cessation, its own object-of-that-object increasing latent tendency's own realization through cessation,

with no fetter exhausted; only upon reaching arhatship are all ninety-eight latent tendencies realized through cessation, and all nine fetters exhausted. 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, at the moment of realization through cessation, 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, its own realization through cessation being achieved upon attaining the fruit of arhatship: all ninety-eight latent tendencies are realized through cessation, and all nine fetters are exhausted. 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, at the moment of realization through cessation, 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, at the very moment it realizes through cessation — how many latent tendencies are realized through cessation, and how many fetters are exhausted? The answer: as for the eye faculty's own path of cutting-off, taken as object both directly and as an object-of-that-object, its own realization through cessation being achieved upon attaining the fruit of arhatship: all ninety-eight latent tendencies are realized through cessation, and all nine fetters are exhausted. 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, taken as object both directly and as an object-of-that-object, at the moment of realization through cessation, being just the same. As for the female faculty's own path of cutting-off, taken as a direct object, its own realization through cessation being achieved at the exhaustion of craving for form: an ordinary being's own thirty-one latent tendencies are realized through cessation, with no fetter exhausted; a noble one's own three latent tendencies are realized through cessation, with no fetter exhausted; only upon reaching arhatship are all ninety-eight latent tendencies realized through cessation, and all nine fetters exhausted. As for its own object-of-that-object realization through cessation being achieved upon attaining the fruit of arhatship: all ninety-eight latent tendencies are realized through cessation, and all nine fetters are exhausted. 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, at the moment of realization through cessation, 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, at the very moment it realizes through cessation — how many latent tendencies are realized through cessation, and how many fetters are exhausted? The answer: as for 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, its own realization through cessation being achieved upon attaining the fruit of arhatship: all ninety-eight latent tendencies are realized through cessation, and all nine fetters are exhausted. 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, at the moment of realization through cessation, being just the same. As for the female faculty's own path of cutting-off, its own direct-object increasing latent tendency's own realization through cessation being achieved at the exhaustion of craving for form: an ordinary being's own thirty-one latent tendencies are realized through cessation, with no fetter exhausted; a noble one's own three latent tendencies are realized through cessation, with no fetter exhausted; only upon reaching arhatship are all ninety-eight latent tendencies realized through cessation, and all nine fetters exhausted. As for its own object-of-that-object increasing latent tendency's own realization through cessation being achieved upon attaining the fruit of arhatship: all ninety-eight latent tendencies are realized through cessation, and all nine fetters are exhausted. 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, at the moment of realization through cessation, 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 each in turn — among the nine fetters, how many fetters bind it? Among the three bonds, how many bonds bind it? Among the ten latent tendencies, how many latent tendencies increase with respect to it? Among the six defilements, how many defilements taint it? Among the ten entanglements, how many entanglements entangle it? The answer: the eye faculty is bound by all nine fetters, bound by all three bonds, increased by all ten latent tendencies, tainted by all six defilements, and entangled by all ten entanglements. As for the ear faculty up through the five faculties of faith and the rest 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 — how many fetters bind it, up through how many entanglements entangle it? The answer: the eye faculty, taken as object both directly and as an object-of-that-object, is bound by all nine fetters, bound by all three bonds, increased by all ten latent tendencies, tainted by all six defilements, and entangled by all ten entanglements. As for the ear faculty up through the five faculties of faith and the rest, 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 fetters bind it,

up through how many entanglements entangle it? The answer: the eye faculty's own cessation, taken as object both directly and as an object-of-that-object, is bound by all nine fetters, bound by all three bonds, increased by all ten latent tendencies, tainted by all six defilements, and entangled by all ten entanglements. 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, its own path of cutting-off, taken as object both directly and as an object-of-that-object — how many fetters bind it, up through how many entanglements entangle it? The answer: the eye faculty's own path of cutting-off, taken as object both directly and as an object-of-that-object, is bound by all nine fetters, bound by all three bonds, increased by all ten latent tendencies, tainted by all six defilements, and entangled by all ten entanglements. 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.

For whoever possesses the eye faculty, up through the formless realm's own latent tendency of ignorance abandoned by cultivation — how many fetters bind him, up through how many entanglements entangle him? The answer: for whoever possesses the eye faculty: if he is an ordinary being not yet free of the desire realm's own defilement, he is bound by all nine fetters, bound by all three bonds, increased by all ten latent tendencies, tainted by all six defilements, and entangled by all ten entanglements. If he has already become free of the desire realm's own defilement but not yet free of the first dhyāna's own defilement, he is bound by six fetters,

bound by two bonds, increased by nine latent tendencies, tainted by three defilements, and entangled by two entanglements. If he has already become free of the first dhyāna's own defilement, he is bound by six fetters, bound by two bonds, increased by nine latent tendencies, tainted by one defilement, and entangled by two entanglements. If he is a noble one not yet free of the desire realm's own defilement, having entered the fixed state of freedom from birth, with the class-knowledge of suffering not yet having arisen, he is bound by all nine fetters, bound by all three bonds, increased by all ten latent tendencies, tainted by all six defilements, and entangled by all ten entanglements. With the class-knowledge of suffering already having arisen but the class-knowledge of the path not yet having arisen, he is bound by all nine fetters,

bound by all three bonds, increased by eight latent tendencies, tainted by all six defilements, and entangled by all ten entanglements. With the class-knowledge of the path already having arisen, if not yet free of the desire realm's own defilement, he is bound by six fetters, bound by all three bonds, increased by four latent tendencies, tainted by all six defilements, and entangled by all ten entanglements. If already free of the desire realm's own defilement but not yet free of the first dhyāna's own defilement, having entered the fixed state of freedom from birth, with the class-knowledge of suffering not yet having arisen, he is bound by six fetters, bound by two bonds, increased by nine latent tendencies, tainted by three defilements, and entangled by two entanglements. With the class-knowledge of suffering already having arisen but the class-knowledge of the path not yet having arisen, he is bound by six fetters, bound by two bonds, increased by seven latent tendencies, tainted by three defilements, and entangled by two entanglements. With the class-knowledge of the path already having arisen, if not yet free of the first dhyāna's own defilement, he is bound by three fetters, bound by two bonds, increased by three latent tendencies, tainted by three defilements, and entangled by two entanglements. If already free of the first dhyāna's own defilement, having entered the fixed state of freedom from birth, with the class-knowledge of suffering not yet having arisen, he is bound by six fetters, bound by two bonds, increased by nine latent tendencies, tainted by one defilement, and entangled by two entanglements. With the class-knowledge of suffering already having arisen but the class-knowledge of the path not yet having arisen, he is bound by six fetters, bound by two bonds, increased by seven latent tendencies, tainted by one defilement, and entangled by two entanglements. With the class-knowledge of the path already having arisen, if not yet free of the formless realm's own defilement, he is bound by three fetters, bound by two bonds, increased by three latent tendencies, tainted by one defilement, and entangled by two entanglements. If already free of the formless realm's own defilement, he is bound by no fetter at all, down to being entangled by no entanglement at all. As for whoever possesses the ear, nose, tongue, body, female, male, life, mind, pleasure, suffering, joy, equanimity, and the five faculties of faith and the rest being just the same. As for whoever possesses the sorrow-faculty: if he is an ordinary being, he is bound by all nine fetters, bound by all three bonds, increased by all ten latent tendencies, tainted by all six defilements, and entangled by all ten entanglements. If he is a noble one with the class-knowledge of suffering not yet having arisen, he is bound by all nine fetters, bound by all three bonds, increased by all ten latent tendencies, tainted by all six defilements, and entangled by all ten entanglements. With the class-knowledge of suffering already having arisen but the class-knowledge of the path not yet having arisen, he is bound by all nine fetters, bound by all three bonds,

increased by eight latent tendencies, tainted by all six defilements, and entangled by all ten entanglements. With the class-knowledge of the path already having arisen, he is bound by six fetters, bound by all three bonds, increased by four latent tendencies, tainted by all six defilements, and entangled by all ten entanglements. As for whoever possesses the "faculty of will come to know what is not yet known": if not yet free of the desire realm's own defilement, having entered the fixed state of freedom from birth, with the class-knowledge of suffering not yet having arisen, he is bound by all nine fetters, bound by all three bonds, increased by all ten latent tendencies, tainted by all six defilements, and entangled by all ten entanglements. With the class-knowledge of suffering already having arisen, he is bound by all nine fetters, bound by all three bonds,

increased by eight latent tendencies, tainted by all six defilements, and entangled by all ten entanglements. If already free of the desire realm's own defilement but not yet free of the first dhyāna's own defilement, having entered the fixed state of freedom from birth, with the class-knowledge of suffering not yet having arisen, he is bound by six fetters, bound by two bonds, increased by nine latent tendencies, tainted by three defilements, and entangled by two entanglements. With the class-knowledge of suffering already having arisen, he is bound by six fetters, bound by two bonds, increased by seven latent tendencies,

tainted by three defilements, and entangled by two entanglements. If already free of the first dhyāna's own defilement, having entered the fixed state of freedom from birth, with the class-knowledge of suffering not yet having arisen, he is bound by six fetters, bound by two bonds, increased by nine latent tendencies, tainted by one defilement, and entangled by two entanglements. With the class-knowledge of suffering already having arisen, he is bound by six fetters, bound by two bonds, increased by seven latent tendencies, tainted by one defilement, and entangled by two entanglements. As for whoever possesses the "faculty of having already come to know": if not yet free of the desire realm's own defilement, he is bound by six fetters, bound by all three bonds, increased by four latent tendencies, tainted by all six defilements, and entangled by all ten entanglements. If already free of the desire realm's own defilement but not yet free of the first dhyāna's own defilement, he is bound by three fetters, bound by two bonds, increased by three latent tendencies, tainted by three defilements, and entangled by two entanglements. If already free of the first dhyāna's own defilement, he is bound by three fetters, bound by two bonds, increased by three latent tendencies, tainted by one defilement, and entangled by two entanglements. As for whoever possesses the "faculty of one who has come to know fully": he is bound by no fetter at all, down to being entangled by no entanglement at all. The meaning pertaining to the remaining chapters should be understood according to this same pattern.

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

up through how many entanglements entangle him? The answer: for whoever possesses the eye faculty up through the "faculty of one who has come to know fully," taken as object both directly and as an object-of-that-object, the various fetters that bind him, up through the various entanglements that entangle him, should be understood exactly as stated before for whoever possesses the eye faculty. The meaning pertaining to the remaining chapters should be understood according to this same pattern.

For whoever possesses the eye faculty, up through the formless realm's own latent tendency of ignorance abandoned by cultivation, itself abandoned through cessation — how many fetters bind him, up through how many entanglements entangle him? The answer: for whoever possesses the eye faculty's own cessation: if he is an ordinary being not yet free of the first dhyāna's own defilement, he is bound by six fetters, bound by two bonds,

increased by nine latent tendencies, tainted by three defilements, and entangled by two entanglements. If already free of the first dhyāna's own defilement, he is bound by six fetters, bound by two bonds, increased by nine latent tendencies, tainted by one defilement, and entangled by two entanglements. If he is a noble one not yet free of the first dhyāna's own defilement, having entered the fixed state of freedom from birth, with the class-knowledge of suffering not yet having arisen, he is bound by six fetters, bound by two bonds, increased by nine latent tendencies, tainted by three defilements, and entangled by two entanglements. With the class-knowledge of suffering already having arisen but the class-knowledge of the path not yet having arisen, he is bound by six fetters, bound by two bonds, increased by seven latent tendencies, tainted by three defilements, and entangled by two entanglements. With the class-knowledge of the path already having arisen, if not yet free of the first dhyāna's own defilement, he is bound by three fetters, bound by two bonds, increased by three latent tendencies, tainted by three defilements, and entangled by two entanglements. If already free of the first dhyāna's own defilement, having entered the fixed state of freedom from birth, with the class-knowledge of suffering not yet having arisen, he is bound by six fetters, bound by two bonds, increased by nine latent tendencies, tainted by one defilement, and entangled by two entanglements. With the class-knowledge of suffering already having arisen but the class-knowledge of the path not yet having arisen, he is bound by six fetters, bound by two bonds, increased by seven latent tendencies, tainted by one defilement, and entangled by two entanglements. With the class-knowledge of the path already having arisen, if not yet free of the formless realm's own defilement, he is bound by three fetters, bound by two bonds, increased by three latent tendencies, tainted by one defilement, and entangled by two entanglements. If already free of the formless realm's own defilement, he is bound by no fetter at all, down to being entangled by no entanglement at all. As for whoever possesses the ear, nose, tongue, body, female, male, life, and the five faculties of faith and the rest's own cessation being just the same. As for whoever possesses the mind faculty's own cessation: if he is an ordinary being not yet free of the desire realm's own defilement, he is bound by all nine fetters, bound by all three bonds, increased by all ten latent tendencies, tainted by all six defilements, and entangled by all ten entanglements. If already free of the desire realm's own defilement but not yet free of the first dhyāna's own defilement,

he is bound by six fetters, bound by two bonds, increased by nine latent tendencies, tainted by three defilements, and entangled by two entanglements. If already free of the first dhyāna's own defilement, he is bound by six fetters, bound by two bonds, increased by nine latent tendencies, tainted by one defilement, and entangled by two entanglements. If he is a noble one not yet free of the desire realm's own defilement, having entered the fixed state of freedom from birth, with the class-knowledge of suffering not yet having arisen, he is bound by all nine fetters, bound by all three bonds, increased by all ten latent tendencies, tainted by all six defilements, and entangled by all ten entanglements. With the class-knowledge of suffering already having arisen but the class-knowledge of the path not yet having arisen, he is bound by all nine fetters, bound by all three bonds, increased by eight latent tendencies, tainted by all six defilements, and entangled by all ten entanglements. With the class-knowledge of the path already having arisen, if not yet free of the desire realm's own defilement, he is bound by six fetters, bound by all three bonds, increased by four latent tendencies, tainted by all six defilements, and entangled by all ten entanglements. If already free of the desire realm's own defilement but not yet free of the first dhyāna's own defilement, having entered the fixed state of freedom from birth, with the class-knowledge of suffering not yet having arisen, he is bound by six fetters, bound by two bonds, increased by nine latent tendencies, tainted by three defilements, and entangled by two entanglements. With the class-knowledge of suffering already having arisen but the class-knowledge of the path not yet having arisen, he is bound by six fetters, bound by two bonds, increased by seven latent tendencies, tainted by three defilements, and entangled by two entanglements. With the class-knowledge of the path already having arisen, if not yet free of the first dhyāna's own defilement, he is bound by three fetters, bound by two bonds, increased by three latent tendencies, tainted by three defilements, and entangled by two entanglements. If already free of the first dhyāna's own defilement, having entered the fixed state of freedom from birth, with the class-knowledge of suffering not yet having arisen, he is bound by six fetters, bound by two bonds, increased by nine latent tendencies, tainted by one defilement, and entangled by two entanglements. With the class-knowledge of suffering already having arisen but the class-knowledge of the path not yet having arisen, he is bound by six fetters, bound by two bonds, increased by seven latent tendencies, tainted by one defilement, and entangled by two entanglements. With the class-knowledge of the path already having arisen, if not yet free of the formless realm's own defilement, he is bound by three fetters,

bound by two bonds, increased by three latent tendencies, tainted by one defilement, and entangled by two entanglements. If already free of the formless realm's own defilement, he is bound by no fetter at all, down to being entangled by no entanglement at all. As for whoever possesses the pleasure-, suffering-, joy-, sorrow-, and equanimity-faculties' own cessation being just the same. The meaning pertaining to the remaining chapters should be understood according to this same pattern.

For whoever possesses the eye faculty, up through the formless realm's own latent tendency of ignorance abandoned by cultivation, itself abandoned through cessation, taken as object both directly and as an object-of-that-object — how many fetters bind him, up through how many entanglements entangle him? The answer: for whoever possesses the eye 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, the various fetters that bind him, up through the various entanglements that entangle him, should be understood exactly as stated before for whoever possesses the mind faculty's own cessation. The meaning pertaining to the remaining chapters should be understood according to this same pattern.

For whoever possesses the eye faculty, up through the formless realm's own latent tendency of ignorance abandoned by cultivation, its own path of cutting-off — how many fetters bind him, up through how many entanglements entangle him? The answer: for whoever possesses the eye faculty up through the five faculties of faith and the rest's own path of cutting-off, the various fetters that bind him, up through the various entanglements that entangle him, should likewise be understood exactly as stated before for whoever possesses the mind faculty's own cessation. For whoever possesses 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, the various fetters that bind him, up through the various entanglements that entangle him, should be understood exactly as stated before for whoever possesses the mind faculty's own cessation, taken as object both directly and as an object-of-that-object. The meaning pertaining to the remaining chapters should be understood according to this same pattern.

For whoever does not possess the eye faculty, up through the formless realm's own latent tendency of ignorance abandoned by cultivation — how many fetters bind him, up through how many entanglements entangle him? The answer: for whoever does not possess the eye, ear, nose, tongue, female, or male faculty, the various fetters that bind him, up through the various entanglements that entangle him, should be understood exactly as stated before for whoever possesses the eye faculty. As for whoever does not possess the body faculty: if he is an ordinary being, he is bound by six fetters, bound by two bonds, increased by nine latent tendencies, tainted by one defilement, and entangled by two entanglements. If he is a noble one not yet free of the formless realm's own defilement, he is bound by three fetters, bound by two bonds, increased by three latent tendencies, tainted by one defilement, and entangled by two entanglements. If already free of the formless realm's own defilement, he is bound by no fetter at all, down to being entangled by no entanglement at all. As for whoever does not possess the pleasure- or joy-faculty: he is bound by six fetters, bound by two bonds, increased by nine latent tendencies,

tainted by one defilement, and entangled by two entanglements. As for whoever does not possess the suffering-faculty: if he is an ordinary being not yet free of the first dhyāna's own defilement, he is bound by six fetters, bound by two bonds, increased by nine latent tendencies, tainted by three defilements, and entangled by two entanglements. If already free of the first dhyāna's own defilement, he is bound by six fetters, bound by two bonds, increased by nine latent tendencies, tainted by one defilement, and entangled by two entanglements. If he is a noble one not yet free of the first dhyāna's own defilement, he is bound by three fetters, bound by two bonds, increased by three latent tendencies, tainted by three defilements, and entangled by two entanglements. If already free of the first dhyāna's own defilement but not yet free of the formless realm's own defilement, he is bound by three fetters, bound by two bonds,

increased by three latent tendencies, tainted by one defilement, and entangled by two entanglements. If already free of the formless realm's own defilement, he is bound by no fetter at all, down to being entangled by no entanglement at all. As for whoever does not possess the sorrow-faculty: the various fetters that bind him, up through the various entanglements that entangle him, should be understood exactly as stated before for whoever possesses the eye faculty's own cessation. As for whoever does not possess the five faculties of faith and the rest: he is bound by all nine fetters, bound by all three bonds, increased by all ten latent tendencies, tainted by all six defilements, and entangled by all ten entanglements. As for whoever does not possess the "faculty of will come to know what is not yet known": if he is an ordinary being, the various fetters that bind him, up through the various entanglements that entangle him, should be understood exactly as stated before for the ordinary being who possesses the eye faculty. If he is a noble one not yet free of the desire realm's own defilement, he is bound by six fetters, bound by all three bonds, increased by four latent tendencies, tainted by all six defilements, and entangled by all ten entanglements. If already free of the desire realm's own defilement but not yet free of the first dhyāna's own defilement, he is bound by three fetters, bound by two bonds, increased by three latent tendencies, tainted by three defilements, and entangled by two entanglements. If already free of the first dhyāna's own defilement but not yet free of the formless realm's own defilement, he is bound by three fetters, bound by two bonds, increased by three latent tendencies, tainted by one defilement, and entangled by two entanglements. If already free of the formless realm's own defilement, he is bound by no fetter at all, down to being entangled by no entanglement at all. As for whoever does not possess the "faculty of having already come to know": if he is an ordinary being, the various fetters that bind him, up through the various entanglements that entangle him, should be understood exactly as stated before for the ordinary being who does not possess the "faculty of will come to know what is not yet known." If he is a noble one abiding in the path of seeing, not yet free of the desire realm's own defilement, with the class-knowledge of suffering not yet having arisen, he is bound by all nine fetters, bound by all three bonds, increased by all ten latent tendencies, tainted by all six defilements, and entangled by all ten entanglements. With the class-knowledge of suffering already having arisen, he is bound by all nine fetters,

bound by all three bonds, increased by eight latent tendencies, tainted by all six defilements, and entangled by all ten entanglements. If already free of the desire realm's own defilement but not yet free of the first dhyāna's own defilement, with the class-knowledge of suffering not yet having arisen, he is bound by six fetters, bound by two bonds, increased by nine latent tendencies, tainted by three defilements, and entangled by two entanglements. With the class-knowledge of suffering already having arisen, he is bound by six fetters, bound by two bonds, increased by seven latent tendencies, tainted by three defilements, and entangled by two entanglements. If already free of the first dhyāna's own defilement, with the class-knowledge of suffering not yet having arisen, he is bound by six fetters, bound by two bonds, increased by nine latent tendencies, tainted by one defilement, and entangled by two entanglements. With the class-knowledge of suffering already having arisen, he is bound by six fetters, bound by two bonds, increased by seven latent tendencies, tainted by one defilement, and entangled by two entanglements. If abiding in the path beyond training, he is bound by no fetter at all, down to being entangled by no entanglement at all. As for whoever does not possess the "faculty of one who has come to know fully": if he is an ordinary being, the various fetters that bind him, up through the various entanglements

that entangle him, should be understood exactly as stated before for the ordinary being who does not possess the "faculty of having already come to know." If he is a noble one abiding in the path of seeing, the various fetters that bind him, up through the various entanglements that entangle him, should be understood exactly as stated before for whoever does not possess the "faculty of having already come to know" while abiding in the path of seeing. If abiding in the path of cultivation, the various fetters that bind him, up through the various entanglements that entangle him, should be understood exactly as stated before for whoever does not possess the "faculty of will come to know what is not yet known" while abiding in the path of cultivation. The meaning pertaining to the remaining chapters should be understood according to this same pattern.

For whoever does not possess the eye faculty, up through the formless realm's own latent tendency of ignorance abandoned by cultivation, taken as object both directly and as an object-of-that-object — how many fetters bind him, up through how many entanglements entangle him? The answer: for whoever does not possess the eye faculty taken as a direct object: he is bound by six fetters, bound by two bonds, increased by nine latent tendencies, tainted by one defilement, and entangled by two entanglements. As for whoever does not possess the ear, nose, tongue, body, female, male, suffering-, and sorrow-faculties taken as a direct object, and whoever does not possess the female, male, suffering-, and sorrow-faculties taken 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.

For whoever does not possess the eye faculty, up through the formless realm's own latent tendency of ignorance abandoned by cultivation, itself abandoned through cessation — how many fetters bind him, up through how many entanglements entangle him? The answer: for whoever does not possess the eye faculty's own cessation: if he is an ordinary being within the desire realm, he is bound by all nine fetters, bound by all three bonds, increased by all ten latent tendencies, tainted by all six defilements, and entangled by all ten entanglements. If within the sphere of infinite consciousness or above, he is bound by six fetters, bound by two bonds, increased by nine latent tendencies, tainted by one defilement, and entangled by two entanglements. If he is a noble one abiding in the path of seeing or of cultivation, the various fetters that bind him, up through the various entanglements that entangle him, should be understood exactly as stated before for a noble one not yet free of the desire realm's own defilement while abiding in the path of seeing or of cultivation. As for whoever does not possess the ear, nose, tongue, body, female, male, and pleasure- and suffering-faculties' own cessation being just the same, with the following distinctions: for whoever does not possess the female or male faculty's own cessation:

it should be said that he must be within the second dhyāna or above. For whoever does not possess the pleasure-faculty's own cessation: it should be said that he must be within the third dhyāna still bound by every fetter, or within the sphere of infinite space or above. As for whoever does not possess the joy-faculty's own cessation: if he is an ordinary being within the desire realm still bound by every fetter, he is bound by all nine fetters, bound by all three bonds, increased by all ten latent tendencies, tainted by all six defilements, and entangled by all ten entanglements. If within the fourth dhyāna or above, he is bound by six fetters, bound by two bonds, increased by nine latent tendencies, tainted by one defilement, and entangled by two entanglements. If he is a noble one still bound by every fetter, at the very first instant of entering the fixed state of freedom from birth, he is bound by all nine fetters, bound by all three bonds, increased by all ten latent tendencies, tainted by all six defilements, and entangled by all ten entanglements. As for whoever does not possess the sorrow-faculty's own cessation being just the same, with the following distinction: it should be said that he must be within the second dhyāna or above. As for whoever does not possess the life faculty's or the five faculties of faith and the rest's own cessation: the various fetters that bind him, up through the various entanglements that entangle him — if he is an ordinary being, should be understood exactly as stated before for every ordinary being not yet free of the desire realm's own defilement; if he is a noble one abiding in the path of seeing or of cultivation, should be understood exactly as stated before for every noble one not yet free of the desire realm's own defilement while abiding in the path of seeing or of cultivation. As for whoever does not possess the mind- or equanimity-faculty's own cessation: whether he is an ordinary being still bound by every fetter, or a noble one still bound by every fetter, at the very first instant of entering the fixed state of freedom from birth, he is, in either case, bound by all nine fetters, bound by all three bonds, increased by all ten latent tendencies,

tainted by all six defilements, and entangled by all ten entanglements. The meaning pertaining to the remaining chapters should be understood according to this same pattern.

For whoever does not possess the eye faculty, up through the formless realm's own latent tendency of ignorance abandoned by cultivation, itself abandoned through cessation, taken as object both directly and as an object-of-that-object — how many fetters bind him, up through how many entanglements entangle him? The answer: for whoever does not possess the eye faculty's own cessation taken as a direct object: he is bound by six fetters, bound by two bonds, increased by nine latent tendencies, tainted by one defilement, and entangled by two entanglements. As for whoever does not possess the ear, nose, tongue, body, pleasure-, and joy-faculties' own cessation taken as a direct object, and whoever does not possess the female, male, suffering-, and sorrow-faculties' own cessation taken as a direct object 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.

For whoever does not possess the eye faculty, up through the formless realm's own latent tendency of ignorance abandoned by cultivation, its own path of cutting-off — how many fetters bind him, up through how many entanglements entangle him? The answer: for whoever does not possess the eye faculty's own path of cutting-off: if he is an ordinary being within the desire realm, he is bound by all nine fetters, bound by all three bonds, increased by all ten latent tendencies, tainted by all six defilements, and entangled by all ten entanglements. If within the sphere of infinite consciousness or above, he is bound by six fetters, bound by two bonds, increased by nine latent tendencies, tainted by one defilement, and entangled by two entanglements. If he is a noble one abiding in the path of seeing or of cultivation, the various fetters that bind him, up through the various entanglements that entangle him, should be understood exactly as stated before for every noble one not yet free of the desire realm's own defilement while abiding in the path of seeing or of cultivation.

As for whoever does not possess the ear, nose, tongue, body, female, male, pleasure-, and suffering-faculties' own path of cutting-off being just the same, with the following distinctions: for whoever does not possess the female or male faculty's own path of cutting-off: it should be said that he must be within the second dhyāna or above. For whoever does not possess the pleasure-faculty's own path of cutting-off: it should be said that he must be within the third dhyāna not yet having given rise to the applied path, or within the sphere of infinite space or above. As for whoever does not possess the joy-faculty's own path of cutting-off: if he is an ordinary being within the desire realm, he is bound by all nine fetters, bound by all three bonds, increased by all ten latent tendencies, tainted by all six defilements, and entangled by all ten entanglements. If within the fourth dhyāna or above, he is bound by six fetters, bound by two bonds, increased by nine latent tendencies, tainted by one defilement, and entangled by two entanglements. If he is a noble one abiding in the path of seeing or of cultivation, the various fetters that bind him, up through the various entanglements that entangle him, should be understood exactly as stated before for every noble one not yet free of the desire realm's own defilement while abiding in the path of seeing or of cultivation. As for whoever does not possess the sorrow-faculty's own path of cutting-off being just the same, with the following distinction: it should be said that he must be within the second dhyāna or above. As for whoever does not possess the life faculty's or the five faculties of faith and the rest's own path of cutting-off: whether he is an ordinary being or a noble one, the various fetters that bind him, up through the various entanglements that entangle him, should be understood exactly as stated before for the ordinary being or the noble one, within the desire realm, who does not possess the eye faculty's own path of cutting-off. As for whoever does not possess the mind- or equanimity-faculty's own path of cutting-off: whether he is an ordinary being or a noble one, the various fetters that bind him, up through the various entanglements that entangle him, should be understood exactly as stated before for the ordinary being or the noble one, within the desire realm, who does not possess the joy-faculty's own path of cutting-off. The meaning pertaining to the remaining chapters should be understood according to this same pattern.

For whoever does not possess the eye faculty, up through the formless realm's own latent tendency of ignorance abandoned by cultivation, its own path of cutting-off, taken as object both directly and as an object-of-that-object —

how many fetters bind him, up through how many entanglements entangle him? The answer: for whoever does not possess the female faculty's own path of cutting-off taken as a direct object: he is bound by six fetters,

bound by two bonds, increased by nine latent tendencies, tainted by one defilement, and entangled by two entanglements. As for whoever does not possess the male, suffering-, and sorrow-faculties' own path of cutting-off taken as a direct object being just the same: the meaning pertaining to the remaining chapters should be understood according to this same pattern. The remaining gateways should be discerned and stated according to the pattern already given.