Attainment Across the Three Times
Fascicle 111 works through a systematic, moment-by-moment survey of whether attaining one kind of knowledge across the three times entails attaining another, culminating in the lesser and greater sevenfold analysis. 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 111 continues the Seven Noble Persons Nyāsa (七聖納息第五之三), working through an extended sequence of attainment-across-the-three-times questions culminating in the lesser and greater sevenfold analysis. Terms established across fascicles 93–110 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. Does Attaining One Kind of Knowledge Entail Attaining Another?
Fascicle 111 opens with a brief but foundational survey: if one attains dharma-cognition, does one thereby attain subsequent cognition? The knowledge of others' minds? Worldly knowledge? Each answer turns on a precise technical sense of "attained" — an already-attained dharma remains attained unless positively lost, and once dharma-cognition, subsequent cognition, and the four truth-specific kinds of knowledge are first attained, they are thereafter constantly attained together with the knowledge of others' minds and worldly knowledge, each according to its own conditions of freedom from defilement and retrogression.
若成就法智。彼類智耶。答若得。此中得者。已得名得。謂苦類智現前以後。後諸得言皆准此釋。設成就類智彼法智耶。答如是。謂苦法智現前以後。法智苦智恒成就故。若成就法智彼他心智耶。答若得不失。此中得者。謂已離欲染。不失者。謂不退起欲界煩惱。
If one attains dharma-cognition, does one thereby attain subsequent cognition? The answer: if one has attained it. Here, "attained" refers to what is already attained being named attained — that is, after the subsequent cognition of suffering has already manifested in the present. Every subsequent use of the term "attained" ought to be interpreted according to this same standard. Suppose one attains subsequent cognition — does one thereby attain dharma-cognition? The answer: this is so, that is, after the dharma-cognition of suffering has already manifested in the present, dharma-cognition and the knowledge of suffering are thereafter constantly attained. If one attains dharma-cognition, does one thereby attain the knowledge of others' minds? The answer: if one has attained it, and not lost it. Here, "attained" refers to already having become free of the desire realm's own defilement; "not lost" refers to not having retrogressed into giving rise to the desire realm's own affliction.
設成就他心智彼法智耶。答若得謂苦法智現前以後。若成就法智彼世俗智耶。答如是。一切有情無不成就世俗智故。設成就世俗智彼法智耶。答若得。謂苦法智現前以後。餘智一行如文廣說。然法智類智及四諦智。若得以後恒時成就他心智。有漏者已離欲染。若不退起欲界煩惱。及不生無色界恒時成就。無漏者已離欲染。若不退起欲界煩惱恒時成就。世俗智一切有情恒時成就。是謂此處略毘婆沙。
Suppose one attains the knowledge of others' minds — does one thereby attain dharma-cognition? The answer: if one has attained it — that is, after the dharma-cognition of suffering has already manifested in the present. If one attains dharma-cognition, does one thereby attain worldly knowledge? The answer: this is so, since there exists no sentient being whatsoever who fails to attain worldly knowledge. Suppose one attains worldly knowledge — does one thereby attain dharma-cognition? The answer: if one has attained it — that is, after the dharma-cognition of suffering has already manifested in the present. The remaining kinds of knowledge, taken one by one, are set forth at length exactly as the text states. Yet dharma-cognition, subsequent cognition, and the four kinds of knowledge belonging to the four truths, once attained, are thereafter constantly attained together with the knowledge of others' minds — if contaminated, once one has already become free of the desire realm's own defilement, and, provided one does not retrogress into giving rise to the desire realm's own affliction, and is not reborn within the formless realm, it is constantly attained; if undefiled, once one has already become free of the desire realm's own defilement, and, provided one does not retrogress into giving rise to the desire realm's own affliction, it is constantly attained. Worldly knowledge is constantly attained by every sentient being whatsoever. This, then, is what is termed, in this place, the brief Vibhāṣā.
The governing principle running through this entire fascicle — attainment persists by default, and is lost only through specific, enumerable events, never through mere passage of time — was already established in fascicle 109, and its reappearance here as the foundation for a far more elaborate structure shows how load-bearing that single technical stipulation turns out to be: an enormous analytical apparatus can be built on top of it precisely because it never needs re-justifying, only re-applying.
2. Dharma-Cognition Across the Three Times: A Governing Method
A new and highly systematic method opens: does attaining past dharma-cognition entail attaining it belonging to the future? To the present? And in every possible combination of the three times taken two or three at a time? Each of these questions is answered by locating exactly which moment of the sixteen-moment path of seeing, or which stage of the path of cultivation, could produce that specific combination of attainments — down to the precise mind-moment, the specific fruit of renunciation, and whether the faculties have been sharpened. Having worked through all six question-and-answer combinations in full, the treatise closes by noting that the identical sixfold method applies, without further modification beyond substituting the appropriate name, to subsequent cognition and to each of the four truth-specific kinds of knowledge.
若成就過去法智。彼未來耶。答如是。此成就過去者。必成就未來故。此在何位。謂已入正性離生。苦現觀後二心頃。集滅現觀各四心頃。道現觀三心頃。得四沙門果。及學無學練根已。若法智已滅不失。設成就未來。彼過去耶。答若已滅不失則成就。謂前所說諸位。若未滅設滅已失則不成就。此在何位。謂已入正性離生。苦現觀一心頃。謂苦法智時得四沙門果。及學無學練根已。法智未滅設滅已失。謂得果練根或退故失。若成就過去法智。彼現在耶。答若現在前。謂若不起類智諸忍。或世俗智非無心位。爾時法智定現在前。此在何位。謂已入正性離生。集滅道現觀各一心頃。謂三法智時得四沙門果。及學無學練根已。若法智已滅不失及現在前。設成就現在。彼過去耶。答已滅不失則成就。此如次前所說諸位。若未滅設滅已失則不成就。此在何位。謂已入正性離生苦現觀一心頃。
If one attains past dharma-cognition, does one thereby attain future dharma-cognition? The answer: this is so, since whoever attains it belonging to the past necessarily attains it belonging to the future. At what stage does this occur? Namely, having already entered right determinacy, throughout the latter two mind-moments of the direct realization of suffering, each of the four mind-moments of the direct realization of accumulation and of cessation, the three mind-moments of the direct realization of the path, upon attaining any of the four fruits of renunciation, and, for the learner or the non-learner, after sharpening the faculties, if dharma-cognition has already ceased and is not lost. Suppose one attains it belonging to the future — does one thereby attain it belonging to the past? The answer: if it has already ceased and is not lost, one then attains it, namely, at the stages already stated above; if it has not yet ceased, or, if already ceased, is already lost, one then does not attain it. At what stage does this occur? Namely, having already entered right determinacy, throughout the very first mind-moment of the direct realization of suffering — that is, at the time of the dharma-cognition of suffering — upon attaining any of the four fruits of renunciation, and, for the learner or the non-learner, after sharpening the faculties, if dharma-cognition has not yet ceased, or, if already ceased, is already lost, that is, lost by virtue of attaining a fruit, sharpening the faculties, or retrogression. If one attains past dharma-cognition, does one thereby attain it belonging to the present? The answer: if it presently manifests — that is, if one does not give rise to subsequent cognition or any of the various forbearances, or to worldly knowledge, and is not within a mindless stage, dharma-cognition then decisively presently manifests. At what stage does this occur? Namely, having already entered right determinacy, throughout each single mind-moment of the direct realization of accumulation, of cessation, and of the path — that is, at the time of the three kinds of dharma-cognition — upon attaining any of the four fruits of renunciation, and, for the learner or the non-learner, after sharpening the faculties, if dharma-cognition has already ceased, is not lost, and presently manifests. Suppose one attains it belonging to the present — does one thereby attain it belonging to the past? The answer: if already ceased and not lost, one then attains it, namely, at the very stages just stated before; if not yet ceased, or, if already ceased, already lost, one then does not attain it. At what stage does this occur? Namely, having already entered right determinacy, throughout the very first mind-moment of the direct realization of suffering,
謂苦法智時得四沙門果。及學無學練根已。若法智未已滅設滅已失。而法智現在前。若成就未來法智彼現在耶。答若現在前。此在何位。謂已入正性離生。苦集滅道現觀各一心頃。謂四法智時得四沙門果。及學無學練根已。若法智現在前。設成就現在彼未來耶。
that is, at the time of the dharma-cognition of suffering, upon attaining any of the four fruits of renunciation, and, for the learner or the non-learner, after sharpening the faculties, if dharma-cognition has not yet ceased, or, if already ceased, is already lost, while dharma-cognition presently manifests. If one attains future dharma-cognition, does one thereby attain it belonging to the present? The answer: if it presently manifests. At what stage does this occur? Namely, having already entered right determinacy, throughout each single mind-moment of the direct realization of suffering, of accumulation, of cessation, and of the path — that is, at the time of the four kinds of dharma-cognition — upon attaining any of the four fruits of renunciation, and, for the learner or the non-learner, after sharpening the faculties, if dharma-cognition presently manifests. Suppose one attains it belonging to the present — does one thereby attain it belonging to the future?
答如是。若成就現在法智者必成就未來故。若成就過去法智彼未來現在耶。答未來定成就。現在若現在前。此如前成就過去現在說。
The answer: this is so, since whoever attains present dharma-cognition necessarily attains it belonging to the future. If one attains past dharma-cognition, does one thereby attain it belonging to the future and the present? The answer: belonging to the future, it is decisively attained; belonging to the present, if it presently manifests — this exactly as already stated for attaining past and present dharma-cognition.
設成就未來現在彼過去耶。答若已滅不失則成就。若未滅設滅已失則不成就。此如前說。設成就現在彼過去耶。設若成就未來法智彼過去現在耶。答有未來。非過去現在。謂彼已得。未滅設滅已失不現在前。此中已得者顯有未來。未滅設滅已失者。顯無過去。不現在前者。顯無現在。此在何位。謂得四沙門果。及學無學練根已。
Suppose one attains it belonging to the future and the present — does one thereby attain it belonging to the past? The answer: if already ceased and not lost, one then attains it; if not yet ceased, or, if already ceased, already lost, one then does not attain it — this exactly as already stated before. Suppose one attains it belonging to the present — does one thereby attain it belonging to the past? Suppose one attains future dharma-cognition — does one thereby attain it belonging to the past and the present? The answer: there is what belongs to the future, not to the past or the present — that is, one has already attained it, and, whether not yet ceased or, if already ceased, already lost, it does not presently manifest. Here, "already attained" displays that it belongs to the future; "not yet ceased, or, if already ceased, already lost" displays that it does not belong to the past; "not presently manifesting" displays that it does not belong to the present. At what stage does this occur? Namely, upon attaining any of the four fruits of renunciation, and, for the learner or the non-learner, after sharpening the faculties,
若法智未已起滅。先已起滅者已失。及不現在前。有未來及過去非現在。謂彼已滅不失不現在前。此中已滅不失者。顯有過去。不現在前者顯無現在。但有過去必有未來。此在何位。謂已入正性離生。苦現觀後二心頃。集滅現觀各三心頃。除法智時。道現觀二忍心頃。得四沙門果。及學無學練根已。若法智已滅不失不現在前。
if dharma-cognition has not yet arisen and ceased — whoever has already previously arisen and ceased has already lost it — and it does not presently manifest. There is what belongs to the future and the past, not to the present — that is, it has already ceased, is not lost, and does not presently manifest. Here, "already ceased, not lost" displays that it belongs to the past; "not presently manifesting" displays that it does not belong to the present; whatever belongs to the past necessarily belongs to the future. At what stage does this occur? Namely, having already entered right determinacy, throughout the latter two mind-moments of the direct realization of suffering, each of the three mind-moments of the direct realization of accumulation and of cessation, excluding the time of dharma-cognition, the two forbearance-moments of the direct realization of the path, upon attaining any of the four fruits of renunciation, and, for the learner or the non-learner, after sharpening the faculties, if dharma-cognition has already ceased, is not lost, and does not presently manifest.
有未來及現在非過去。謂彼現在前未滅設滅已失。此中現在前者。
There is what belongs to the future and the present, not to the past — that is, it presently manifests, and, whether not yet ceased or, if already ceased, already lost. Here, "presently manifesting"
顯有現在未滅。設滅已失者。顯無過去。但有現在必有未來。此在何位。謂已入正性離生。苦現觀一心頃。謂苦法智時得四沙門果。
displays that it belongs to the present, and is not yet ceased; "or, if already ceased, already lost," displays that it does not belong to the past; whatever belongs to the present necessarily belongs to the future. At what stage does this occur? Namely, having already entered right determinacy, throughout the very first mind-moment of the direct realization of suffering — that is, at the time of the dharma-cognition of suffering — upon attaining any of the four fruits of renunciation,
及學無學練根已。若法智未滅先滅已失而現在前。有未來及過去現在。謂彼已滅不失亦現在前。此中已滅不失者。顯有過去。亦現在前者。顯有現在。若有過去現在必有未來。此如前成就過去現在說。設成就過去現在彼未來耶。答如是。但成就過去現在。必成就未來故。若成就現在法智。彼過去未來耶。答未來定成就。過去若已滅不失則成就。如前成就三世位說。若未滅設滅已失則不成就。
and, for the learner or the non-learner, after sharpening the faculties, if dharma-cognition has not yet ceased, or, having already previously ceased, is already lost, while it presently manifests. There is what belongs to the future and the past and the present — that is, it has already ceased, is not lost, and also presently manifests. Here, "already ceased, not lost" displays that it belongs to the past; "also presently manifesting" displays that it belongs to the present; whatever belongs to the past and the present necessarily belongs to the future — this exactly as already stated for attaining past and present dharma-cognition. Suppose one attains it belonging to the past and the present — does one thereby attain it belonging to the future? The answer: this is so, since whoever attains it belonging to the past and the present necessarily attains it belonging to the future. If one attains present dharma-cognition, does one thereby attain it belonging to the past and the future? The answer: belonging to the future, it is decisively attained; belonging to the past, if already ceased and not lost, one then attains it — exactly as already stated for the stage of attaining it belonging to the three times; if not yet ceased, or, if already ceased, already lost, one then does not attain it —
如前成就未來現在非過去說。設成就過去未來。彼現在耶。若現在前如前成就三世位說。如法智歷六。類苦集滅道智亦爾者。如法智依三世有六句問答。類苦集滅道智亦爾。有差別者。各說自名隨應而說。
this exactly as already stated for attaining it belonging to the future and the present, not the past. Suppose one attains it belonging to the past and the future — does one thereby attain it belonging to the present? If it presently manifests, this is exactly as already stated for the stage of attaining it belonging to the three times. As for dharma-cognition running through six such questions and answers, so, too, should subsequent cognition, the knowledge of suffering, of accumulation, of cessation, and of the path each be understood — that is, exactly as dharma-cognition, in reliance upon the three times, admits of six clauses of question and answer, so, too, do subsequent cognition, the knowledge of suffering, of accumulation, of cessation, and of the path, with this distinction: each is stated under its own respective name, as is fitting.
The phrase "at what stage does this occur" recurs so often across this fascicle that it risks reading as mere formula — yet each time, the treatise supplies a genuinely different, precisely specified answer, tracking a practitioner's exact position within the sixteen moments of the path of seeing or the path of cultivation. The apparent repetitiveness is not padding: it is the method itself, applied with total consistency to guarantee that no possible combination of past, future, and present attainment is ever left unlocated on the map of the path. The closing note — "as dharma-cognition runs through six such questions, so, too, should subsequent cognition, and the rest, be understood" — then performs the same economizing function seen elsewhere in this broader nyāsa: a fully worked example, established once with total precision, becomes a template the treatise trusts its reader to extend to structurally identical cases without needing every instance spelled out.
3. The Knowledge of Others' Minds Across the Three Times
The identical sixfold method is now applied to the knowledge of others' minds, complicated by a genuinely richer set of conditions than dharma-cognition alone required: attainment now depends on which realm a practitioner is reborn within, whether he has become free of the desire realm's own defilement, and, for the learner specifically, whether the undefiled knowledge of others' minds has been given rise to and not yet lost — conditions that compound in ways dharma-cognition's own simpler path-of-seeing framework never had to accommodate.
若成就過去他心智。彼未來耶。答如是。但成就過去必成就未來故。此在何位謂生欲界已離欲染。若生色界若學者。在欲色界已起無漏他心智不失。生無色界未得無學果。設成就未來彼過去耶。答若已滅不失則成就。此如次前所說諸位。若未滅設滅已失則不成就。此在何位。謂學者在欲色界。未起無漏他心智。設起已失。生無色界設起不失。生無色界得無學果。若成就過去他心智。彼現在耶。答若現在前。謂若不起餘智諸忍。非無心位。爾時此智定現在前。此在何位。謂諸聖者。或諸異生。生欲色界此他心智現在前時。設成就現在。彼過去耶。答如是。此如次前所說諸位。若他心智現在前時。必成就過去有漏他心智。無漏者則不定。若成就未來他心智。彼現在耶。答若現在前。此如前成就過去現在說。設成就現在。彼未來耶。答如是。但成就現在必有未來故。若成就過去他心智。彼未來現在耶。答未來定成就。現在若現在前。此在何位。
If one attains past knowledge of others' minds, does one thereby attain it belonging to the future? The answer: this is so, since whoever attains it belonging to the past necessarily attains it belonging to the future. At what stage does this occur? Namely, being reborn within the desire realm, having already become free of the desire realm's own defilement; or, being reborn within the form realm; or, if a learner, having already given rise to the undefiled knowledge of others' minds within the desire or form realm and not lost it; being reborn within the formless realm, not yet having attained the non-learner's own fruit. Suppose one attains it belonging to the future — does one thereby attain it belonging to the past? The answer: if already ceased and not lost, one then attains it, namely, at the very stages just stated before; if not yet ceased, or, if already ceased, already lost, one then does not attain it. At what stage does this occur? Namely, the learner, within the desire or form realm, not yet having given rise to the undefiled knowledge of others' minds, or, having given rise to it, already having lost it; being reborn within the formless realm, whether having given rise to it and not lost it, or being reborn within the formless realm and attaining the non-learner's own fruit. If one attains past knowledge of others' minds, does one thereby attain it belonging to the present? The answer: if it presently manifests — that is, if one does not give rise to any other kind of knowledge or any of the various forbearances, and is not within a mindless stage, this same knowledge then decisively presently manifests. At what stage does this occur? Namely, whatever noble one, or whatever ordinary being, is reborn within the desire or form realm, at the time this same knowledge of others' minds presently manifests. Suppose one attains it belonging to the present — does one thereby attain it belonging to the past? The answer: this is so — this exactly as already stated at the very stages just before; if the knowledge of others' minds presently manifests, one necessarily attains the contaminated knowledge of others' minds belonging to the past; as for the undefiled, this is not fixed. If one attains future knowledge of others' minds, does one thereby attain it belonging to the present? The answer: if it presently manifests — this exactly as already stated for attaining past and present dharma-cognition. Suppose one attains it belonging to the present — does one thereby attain it belonging to the future? The answer: this is so, since whoever attains it belonging to the present necessarily possesses it belonging to the future. If one attains past knowledge of others' minds, does one thereby attain it belonging to the future and the present? The answer: belonging to the future, it is decisively attained; belonging to the present, if it presently manifests. At what stage does this occur?
謂他心智現在前時。即欲色界異生聖者。設成就未來現在。彼過去耶。答如是。此如次前所說諸位。若成就未來他心智。彼過去現在耶。答有未來。非過去現在。謂彼已得不失。未滅設滅已失不現在前。此中已得不失者。顯有未來。未滅設滅已失者。顯無過去。不現在前者。顯無現在。此在何位。謂若學者在欲色界。未起無漏他心智。設起已失。生無色界設起不失。生無色界得無學果。有未來及過去。非現在。謂彼已滅不失不現在前。此在何位。謂生欲界已離欲染。他心智不現在前。若生色界他心智不現在前。若學者在欲色界。已起無漏他心智不失。生無色界未得無學果有未來及過去現在。謂彼現在前。即生欲色界異生聖者。他心智現在前時。設成就過去現在。彼未來耶。答如是。此如次前所說諸位。若成就現在他心智。彼過去未來耶。答如是。亦如次前所說諸位。設成就過去未來。彼現在耶。答若現在前。此亦如前所說諸位。
Namely, at the time this same knowledge of others' minds presently manifests, that is, whatever ordinary being or noble one is reborn within the desire or form realm. Suppose one attains it belonging to the future and the present — does one thereby attain it belonging to the past? The answer: this is so — this exactly as already stated at the very stages just before. If one attains future knowledge of others' minds, does one thereby attain it belonging to the past and the present? The answer: there is what belongs to the future, not to the past or the present — that is, one has already attained it and not lost it, and, whether not yet ceased or, if already ceased, already lost, it does not presently manifest. Here, "already attained, not lost" displays that it belongs to the future; "not yet ceased, or, if already ceased, already lost" displays that it does not belong to the past; "not presently manifesting" displays that it does not belong to the present. At what stage does this occur? Namely, if the learner, within the desire or form realm, has not yet given rise to the undefiled knowledge of others' minds, or, having given rise to it, has already lost it; being reborn within the formless realm, whether having given rise to it and not lost it, or being reborn within the formless realm and attaining the non-learner's own fruit. There is what belongs to the future and the past, not to the present — that is, it has already ceased, is not lost, and does not presently manifest. At what stage does this occur? Namely, being reborn within the desire realm, having already become free of the desire realm's own defilement, the knowledge of others' minds not presently manifesting; or, being reborn within the form realm, the knowledge of others' minds not presently manifesting; or, if a learner, within the desire or form realm, having already given rise to the undefiled knowledge of others' minds and not lost it, being reborn within the formless realm, not yet having attained the non-learner's own fruit. There is what belongs to the future and the past and the present — that is, it presently manifests, namely, whatever ordinary being or noble one is reborn within the desire or form realm, at the time the knowledge of others' minds presently manifests. Suppose one attains it belonging to the past and the present — does one thereby attain it belonging to the future? The answer: this is so — this exactly as already stated at the very stages just before. If one attains present knowledge of others' minds, does one thereby attain it belonging to the past and the future? The answer: this is so — this, too, exactly as already stated at the very stages just before. Suppose one attains it belonging to the past and the future — does one thereby attain it belonging to the present? If it presently manifests, this, too, is exactly as already stated before.
The knowledge of others' minds carries a genuinely more tangled attainment-profile than dharma-cognition, since it depends simultaneously on stage of the path, realm of rebirth, and freedom from defilement — three independent variables where dharma-cognition needed only track a single sixteen-moment sequence. The fascicle's own willingness to work through every resulting combination in full, rather than collapsing the added complexity into a simplifying shortcut, is itself a demonstration of how seriously this tradition takes the demand for exhaustive, case-by-case precision.
4. Worldly Knowledge: The Simplest Case
Worldly knowledge, by contrast, offers the simplest possible case: since every sentient being whatsoever attains it belonging to both the past and the future without exception, four of the six questions collapse into an immediate "yes," leaving only the question of its presently manifesting (which depends solely on not giving rise to any undefiled wisdom, and not being within a mindless stage) to require any further specification at all.
若成就過去世俗智。彼未來耶。答如是設成就未來彼過去耶。答如是。一切有情無不成就過去未來世俗智故。若成就過去世俗智。彼現在耶。答若現在前謂若不起諸無漏慧非無心位。此世俗智定現在前設成就現在彼過去耶。答如是。此等准前應知其相。
If one attains past worldly knowledge, does one thereby attain it belonging to the future? The answer: this is so. Suppose one attains it belonging to the future — does one thereby attain it belonging to the past? The answer: this is so, since there exists no sentient being whatsoever who fails to attain past and future worldly knowledge. If one attains past worldly knowledge, does one thereby attain it belonging to the present? The answer: if it presently manifests — that is, if one does not give rise to any undefiled wisdom, and is not within a mindless stage, this same worldly knowledge then decisively presently manifests. Suppose one attains it belonging to the present — does one thereby attain it belonging to the past? The answer: this is so. All this should be understood accordingly, in reliance upon what precedes.
Worldly knowledge's own strikingly simple attainment-profile — universally attained across past and future by every sentient being without exception — throws the complexity of dharma-cognition and the knowledge of others' minds into sharper relief: those two kinds of knowledge earn their elaborate, multi-conditioned analysis precisely because they are rare and hard-won, while worldly knowledge, being the common possession of every being whatsoever, requires almost no analysis to place at all.
5. Dharma-Cognition Against Subsequent Cognition, in Full, and Naming the Method
The method now turns to genuinely cross-pairing two different kinds of knowledge against one another across the three times: if one attains past dharma-cognition, does one thereby attain past subsequent cognition? Future subsequent cognition? Present subsequent cognition? And so on, through every combination — each answer once again located with total precision at a specific moment of the path of seeing or a specific stage of the path of cultivation. Having exhausted this pairing, the treatise names the very method it has been using all along: the lesser sevenfold analysis, in which one kind of knowledge is set against exactly one other across seven governing questions, extended without further modification to every remaining pair of kinds of knowledge.
若成就過去法智。彼過去類智耶。答若已滅不失則成就。此在何位謂已入正性離生。集滅現觀各四心頃。道現觀三心頃。得四沙門果。及學無學練根已。起法類智已滅不失。若未滅設滅已失則不成就。此在何位。謂已入正性離生。苦現觀後二心頃。得一來不還果。及學者練根已。若法智已滅不失。類智未滅設滅已失。設成就過去類智。彼過去法智耶。答若已滅不失則成就。此如前成就過去法智及類智位說。若未滅設滅已失則不成就。此在何位。謂得四沙門果。及學無學練根已。類智已滅不失。法智未滅設滅已失。若成就過去法智。彼未來類智耶。答若得。謂苦類智已生。此在何位。
If one attains past dharma-cognition, does one thereby attain past subsequent cognition? The answer: if it has already ceased and is not lost, one then attains it. At what stage does this occur? Namely, having already entered right determinacy, throughout each of the four mind-moments of the direct realization of accumulation and of cessation, the three mind-moments of the direct realization of the path, upon attaining any of the four fruits of renunciation, and, for the learner or the non-learner, after sharpening the faculties, having already given rise to dharma-cognition and subsequent cognition, if these have already ceased and are not lost. If not yet ceased, or, if already ceased, already lost, one then does not attain it. At what stage does this occur? Namely, having already entered right determinacy, throughout the latter two mind-moments of the direct realization of suffering, upon attaining the once-returner's or the non-returner's own fruit, and, for the learner, after sharpening the faculties, if dharma-cognition has already ceased and is not lost, while subsequent cognition has not yet ceased, or, if already ceased, is already lost. Suppose one attains past subsequent cognition — does one thereby attain past dharma-cognition? The answer: if it has already ceased and is not lost, one then attains it — this exactly as already stated at the very stages of attaining past dharma-cognition and subsequent cognition. If not yet ceased, or, if already ceased, already lost, one then does not attain it. At what stage does this occur? Namely, upon attaining any of the four fruits of renunciation, and, for the learner or the non-learner, after sharpening the faculties, if subsequent cognition has already ceased and is not lost, while dharma-cognition has not yet ceased, or, if already ceased, is already lost. If one attains past dharma-cognition, does one thereby attain future subsequent cognition? The answer: if one has attained it — that is, once subsequent cognition of suffering has already arisen. At what stage does this occur?
謂已入正性離生。苦現觀後一心頃。集滅現觀各四心頃。道現觀三心頃。得四沙門果。及學無學練根已。若法智已滅不失。設成就未來類智。彼過去法智耶。答若已滅不失則成就。此如次前所說諸位。若未滅設滅已失則不成就。此在何位。謂得四沙門果。及學無學練根已。法智未滅設滅已失。若成就過去法智。彼現在類智耶。
Namely, having already entered right determinacy, throughout the very first mind-moment of the direct realization of suffering, throughout each of the four mind-moments of the direct realization of accumulation and of cessation, the three mind-moments of the direct realization of the path, upon attaining any of the four fruits of renunciation, and, for the learner or the non-learner, after sharpening the faculties, if dharma-cognition has already ceased and is not lost. Suppose one attains future subsequent cognition — does one thereby attain past dharma-cognition? The answer: if it has already ceased and is not lost, one then attains it — this exactly as already stated at the very stages just before. If not yet ceased, or, if already ceased, already lost, one then does not attain it. At what stage does this occur? Namely, upon attaining any of the four fruits of renunciation, and, for the learner or the non-learner, after sharpening the faculties, if dharma-cognition has not yet ceased, or, if already ceased, is already lost. If one attains past dharma-cognition, does one thereby attain present subsequent cognition?
答若現在前。謂若不起餘智諸忍。非無心位。此定現前。此在何位。謂已入正性離生。苦集滅現觀各一心頃。謂類智時。得四沙門果。及學無學練根已。若法智已滅不失。類智現在前時。設成就現在類智。彼過去法智耶。答若已滅不失則成就。此如次前所說諸位。若未滅設滅已失則不成就。此在何位。謂得四沙門果。及學無學練根已。法智未滅設滅已失。而類智現在前。若成就過去法智彼過去現在類智耶。答有過去法智。非過去現在類智。謂法智已滅不失。類智未滅設滅已失不現在前。此在何位。謂已入正性離生。苦現觀一心頃。謂類智忍時。得一來不還果。及學練根已。若法智已滅不失。類智未滅先滅已失不現在前。有過去法智及過去類智非現在。謂法類智已滅不失。類智不現在前此在何位。謂已入正性離生。集滅道現觀各三心頃。除類智時。得四沙門果。及學無學練根已。法智類智已滅不失。而類智不現在前。有過去法智及現在類智非過去。謂法智已滅不失。類智現在前未滅設滅已失。此在何位。
The answer: if it presently manifests — that is, if one does not give rise to any other kind of knowledge or any of the various forbearances, and is not within a mindless stage, this then decisively presently manifests. At what stage does this occur? Namely, having already entered right determinacy, throughout each single mind-moment of the direct realization of suffering, of accumulation, and of cessation — that is, at the time of subsequent cognition — upon attaining any of the four fruits of renunciation, and, for the learner or the non-learner, after sharpening the faculties, if dharma-cognition has already ceased, is not lost, and subsequent cognition presently manifests. Suppose one attains present subsequent cognition — does one thereby attain past dharma-cognition? The answer: if it has already ceased and is not lost, one then attains it — this exactly as already stated at the very stages just before. If not yet ceased, or, if already ceased, already lost, one then does not attain it. At what stage does this occur? Namely, upon attaining any of the four fruits of renunciation, and, for the learner or the non-learner, after sharpening the faculties, if dharma-cognition has not yet ceased, or, if already ceased, is already lost, while subsequent cognition presently manifests. If one attains past dharma-cognition, does one thereby attain past and present subsequent cognition? The answer: there is past dharma-cognition, not past and present subsequent cognition — that is, dharma-cognition has already ceased and is not lost, while subsequent cognition, whether not yet ceased or, if already ceased, already lost, does not presently manifest. At what stage does this occur? Namely, having already entered right determinacy, throughout the very first mind-moment of the direct realization of suffering — that is, at the time of the forbearance of subsequent cognition — upon attaining the once-returner's or the non-returner's own fruit, and, after sharpening the faculties, if dharma-cognition has already ceased and is not lost, while subsequent cognition, not yet ceased, or, having already previously ceased, is already lost, does not presently manifest. There is past dharma-cognition and past subsequent cognition, not present — that is, dharma-cognition and subsequent cognition have already ceased and are not lost, while subsequent cognition does not presently manifest. At what stage does this occur? Namely, having already entered right determinacy, throughout each of the three mind-moments of the direct realization of accumulation, of cessation, and of the path, excluding the time of subsequent cognition, upon attaining any of the four fruits of renunciation, and, for the learner or the non-learner, after sharpening the faculties, if dharma-cognition and subsequent cognition have already ceased and are not lost, while subsequent cognition does not presently manifest. There is past dharma-cognition and present subsequent cognition, not past — that is, dharma-cognition has already ceased and is not lost, while subsequent cognition presently manifests, not yet having ceased, or, if already ceased, already lost. At what stage does this occur?
謂已入正性離生苦現觀一心頃。謂苦類智時。得一來不還果。及學練根已。若法智已滅不失。類智未滅先滅已失而現在前。有過去法智。及過去現在類智。謂法類智已滅不失。類智現在前。此在何位。謂已入正性離生。集滅現觀各一心頃。謂類智時得四沙門果。
Namely, having already entered right determinacy, throughout the very first mind-moment of the direct realization of suffering — that is, at the time of the subsequent cognition of suffering — upon attaining the once-returner's or the non-returner's own fruit, and, after sharpening the faculties, if dharma-cognition has already ceased and is not lost, while subsequent cognition, not yet ceased, or, having already previously ceased, is already lost, presently manifests. There is past dharma-cognition and past and present subsequent cognition — that is, dharma-cognition and subsequent cognition have already ceased and are not lost, while subsequent cognition presently manifests. At what stage does this occur? Namely, having already entered right determinacy, throughout each single mind-moment of the direct realization of accumulation and of cessation — that is, at the time of subsequent cognition — upon attaining any of the four fruits of renunciation,
及學無學練根已。法類智已滅不失。而類智現在前。設成就過去現在類智。彼過去法智耶。答若已滅不失則成就。此如次前所說諸位。若未滅設滅已失則不成就。此在何位。謂得四沙門果。及學無學練根已。若類智已滅不失。法智未滅設滅已失而類智現在前。若成就過去法智。彼未來現在類智耶。答有過去法智非未來現在類智。謂法智已滅未得類智。此在何位。謂已入正性離生。苦現觀一心頃。謂苦類智忍時。有過去法智及未來類智非現在。謂法智已滅不失。已得類智不現在前。此在何位。謂已入正性離生。集滅道現觀各前三心頃。得四沙門果。及學無學練根已。若法智已滅不失。
and, for the learner or the non-learner, after sharpening the faculties, dharma-cognition and subsequent cognition having already ceased and not being lost, while subsequent cognition presently manifests. Suppose one attains past and present subsequent cognition — does one thereby attain past dharma-cognition? The answer: if it has already ceased and is not lost, one then attains it — this exactly as already stated at the very stages just before. If not yet ceased, or, if already ceased, already lost, one then does not attain it. At what stage does this occur? Namely, upon attaining any of the four fruits of renunciation, and, for the learner or the non-learner, after sharpening the faculties, if subsequent cognition has already ceased and is not lost, while dharma-cognition, not yet ceased, or, if already ceased, already lost, and subsequent cognition presently manifests. If one attains past dharma-cognition, does one thereby attain future and present subsequent cognition? The answer: there is past dharma-cognition, not future and present subsequent cognition — that is, dharma-cognition has already ceased, and one has not yet attained subsequent cognition. At what stage does this occur? Namely, having already entered right determinacy, throughout the very first mind-moment of the direct realization of suffering — that is, at the time of the forbearance of the dharma-cognition of suffering. There is past dharma-cognition and future subsequent cognition, not present — that is, dharma-cognition has already ceased and is not lost, and one has already attained subsequent cognition, which does not presently manifest. At what stage does this occur? Namely, having already entered right determinacy, throughout each of the first three mind-moments of the direct realization of accumulation, of cessation, and of the path, upon attaining any of the four fruits of renunciation, and, for the learner or the non-learner, after sharpening the faculties, if dharma-cognition has already ceased and is not lost,
類智不現在前。有過去法智。及未來現在類智。謂法智已滅不失。
while subsequent cognition does not presently manifest. There is past dharma-cognition and future and present subsequent cognition — that is, dharma-cognition has already ceased and is not lost, while
類智現在前。此在何位。謂已入正性離生。苦集滅現觀各後一心頃。得四沙門果。及學無學練根已。若法智已滅不失。類智現在前。設成就未來現在類智。彼過去法智耶。答若已滅不失則成就。
subsequent cognition presently manifests. At what stage does this occur? Namely, having already entered right determinacy, throughout each of the very last mind-moments of the direct realization of suffering, of accumulation, and of cessation, upon attaining any of the four fruits of renunciation, and, for the learner or the non-learner, after sharpening the faculties, if dharma-cognition has already ceased and is not lost, while subsequent cognition presently manifests. Suppose one attains future and present subsequent cognition — does one thereby attain past dharma-cognition? The answer: if it has already ceased and is not lost, one then attains it —
此如次前所說諸位。若未滅設滅已失則不成就。此在何位。謂得四沙門果。及學無學練根已。法智未滅設滅已失。而類智現在前。若成就過去法智。彼過去未來類智耶。答有過去法智非過去未來類智。謂法智已滅未得類智。此在何位謂已入正性離生。苦現觀一心頃。謂苦類智忍時。有過去法智及未來類智非過去。謂法智已滅不失。已得類智未滅。設滅已失。此在何位。謂已入正性離生。苦現觀後一心頃。得一來不還果。及學練根已。若法智已滅不失。類智未滅設滅已失。有過去法智及過去未來類智。謂法類智已滅不失。
this exactly as already stated at the very stages just before. If not yet ceased, or, if already ceased, already lost, one then does not attain it. At what stage does this occur? Namely, upon attaining any of the four fruits of renunciation, and, for the learner or the non-learner, after sharpening the faculties, if dharma-cognition, not yet ceased, or, if already ceased, already lost, while subsequent cognition presently manifests. If one attains past dharma-cognition, does one thereby attain past and future subsequent cognition? The answer: there is past dharma-cognition, not past and future subsequent cognition — that is, dharma-cognition has already ceased, and one has not yet attained subsequent cognition. At what stage does this occur? Namely, having already entered right determinacy, throughout the very first mind-moment of the direct realization of suffering — that is, at the time of the forbearance of the dharma-cognition of suffering. There is past dharma-cognition and future subsequent cognition, not past — that is, dharma-cognition has already ceased and is not lost, and one has already attained subsequent cognition, which has not yet ceased, or, if already ceased, is already lost. At what stage does this occur? Namely, having already entered right determinacy, throughout the very last mind-moment of the direct realization of suffering, upon attaining the once-returner's or the non-returner's own fruit, and, after sharpening the faculties, if dharma-cognition has already ceased and is not lost, while subsequent cognition has not yet ceased, or, if already ceased, is already lost. There is past dharma-cognition and past and future subsequent cognition — that is, dharma-cognition and subsequent cognition have already ceased and are not lost.
此在何位。謂已入正性離生。集滅現觀各四心頃。道現觀三心頃。
At what stage does this occur? Namely, having already entered right determinacy, throughout each of the four mind-moments of the direct realization of accumulation and of cessation, the three mind-moments of the direct realization of the path,
得四沙門果。及學無學練根已。法智類智已滅不失。設成就過去未來類智。彼過去法智耶。答若已滅不失則成就。此如次前所說諸位。若未滅設滅已失則不成就此在何位。謂得四沙門果。及學無學練根已。類智已滅不失。法智未滅設滅已失。若成就過去法智。彼過去未來現在類智耶。答有過去法智。非過去未來現在類智。謂法智已滅未得類智。此在何位。謂已入正性離生。苦現觀一心頃。謂苦類智忍時。有過去法智。及未來類智。非過去現在。謂法智已滅不失已得類智。未滅設滅已失不現在前。此在何位。謂得一來不還果。及學練根已若法智已滅不失。類智未滅設滅已失不現在前。有過去法智。及未來現在類智非過去。謂法智已滅不失。類智現在前。未滅設滅已失。此在何位。謂已入正性離生。苦現觀後一心頃。得一來不還果。及學練根已。若法智已滅不失。類智未滅設滅已失而現在前。有過去法智。及過去未來類智非現在。謂法類智已滅不失。類智不現在前。此在何位。謂已入正性離生。集滅道現觀各前三心頃。得四沙門果。及學無學練根已。法智類智已滅不失。
upon attaining any of the four fruits of renunciation, and, for the learner or the non-learner, after sharpening the faculties, if dharma-cognition and subsequent cognition have already ceased and are not lost. Suppose one attains past and future subsequent cognition — does one thereby attain past dharma-cognition? The answer: if it has already ceased and is not lost, one then attains it — this exactly as already stated at the very stages just before. If not yet ceased, or, if already ceased, already lost, one then does not attain it. At what stage does this occur? Namely, upon attaining any of the four fruits of renunciation, and, for the learner or the non-learner, after sharpening the faculties, if subsequent cognition has already ceased and is not lost, while dharma-cognition, not yet ceased, or, if already ceased, is already lost. If one attains past dharma-cognition, does one thereby attain past and future and present subsequent cognition? The answer: there is past dharma-cognition, not past and future and present subsequent cognition — that is, dharma-cognition has already ceased, and one has not yet attained subsequent cognition. At what stage does this occur? Namely, having already entered right determinacy, throughout the very first mind-moment of the direct realization of suffering — that is, at the time of the forbearance of the dharma-cognition of suffering. There is past dharma-cognition and future subsequent cognition, not past and present — that is, dharma-cognition has already ceased and is not lost, and one has already attained subsequent cognition, which, not yet ceased, or, if already ceased, already lost, does not presently manifest. At what stage does this occur? Namely, upon attaining the once-returner's or the non-returner's own fruit, and, after sharpening the faculties, if dharma-cognition has already ceased and is not lost, while subsequent cognition, not yet ceased, or, if already ceased, already lost, does not presently manifest. There is past dharma-cognition and future and present subsequent cognition, not past — that is, dharma-cognition has already ceased and is not lost, while subsequent cognition presently manifests, not yet ceased, or, if already ceased, already lost. At what stage does this occur? Namely, having already entered right determinacy, throughout the very last mind-moment of the direct realization of suffering, upon attaining the once-returner's or the non-returner's own fruit, and, after sharpening the faculties, if dharma-cognition has already ceased and is not lost, while subsequent cognition, not yet ceased, or, if already ceased, already lost, presently manifests. There is past dharma-cognition and past and future subsequent cognition, not present — that is, dharma-cognition and subsequent cognition have already ceased and are not lost, while subsequent cognition does not presently manifest. At what stage does this occur? Namely, having already entered right determinacy, throughout each of the first three mind-moments of the direct realization of accumulation, of cessation, and of the path, upon attaining any of the four fruits of renunciation, and, for the learner or the non-learner, after sharpening the faculties, if dharma-cognition and subsequent cognition have already ceased and are not lost,
類智不現在前。有過去法智及過去未來現在類智。謂法類智已滅不失。類智現在前此在何位。謂已入正性離生。集滅現觀各後一心頃。得四沙門果。及學無學練根已。法智類智已滅不失。而類智現在前。設成就過去未來現在類智。彼過去法智耶。答若已滅不失則成就。此如次前所說諸位。若未滅設滅已失則不成就。此在何位。
while subsequent cognition does not presently manifest. There is past dharma-cognition and past and future and present subsequent cognition — that is, dharma-cognition and subsequent cognition have already ceased and are not lost, while subsequent cognition presently manifests. At what stage does this occur? Namely, having already entered right determinacy, throughout each of the very last mind-moments of the direct realization of accumulation and of cessation, upon attaining any of the four fruits of renunciation, and, for the learner or the non-learner, after sharpening the faculties, if dharma-cognition and subsequent cognition have already ceased and are not lost, while subsequent cognition presently manifests. Suppose one attains past and future and present subsequent cognition — does one thereby attain past dharma-cognition? The answer: if it has already ceased and is not lost, one then attains it — this exactly as already stated at the very stages just before. If not yet ceased, or, if already ceased, already lost, one then does not attain it. At what stage does this occur?
謂得四沙門果。及學無學練根已。若類智已滅不失亦現在前。法智未滅設滅已失。如對類智作小七。對集滅道智亦爾者。如法智對類智作小七。對集滅道智作小七亦爾。有差別者。各說自名隨應而說。若成就過去法智。彼過去他心智耶。答若已滅不失則成就。此在何位。謂已離欲染入正性離生。苦現觀後二心頃。集滅現觀各四心頃。道現觀三心頃。得後二沙門果及已離欲染學無學練根已法智已滅不失。若學者法智無漏他心智已滅不失。生無色界未得無學果。若未滅設滅已失則不成就。此在何位。謂未離欲染入正性離生。苦現觀後二心頃。集滅現觀各四心頃。道現觀三心頃。得初二沙門果。及未離欲染學練根已。若法智已滅不失。若學者法智已滅不失。無漏他心智未滅設滅已失。生無色界未得無學果。設成就過去他心智。彼過去法智耶。答若已滅不失則成就。此如前俱成就說。若未滅設滅已失則不成就。此在何位。謂諸異生。生欲界已離欲染。及生色界。若已離欲染入正性離生。苦現觀初二心頃。得後二沙門果。及已離欲染。學無學練根已。法智未滅設滅已失。若學者無漏他心智已滅不失。法智未滅設滅已失。生無色界未得無學果。若成就過去法智。彼未來他心智耶。答若已得不失。此中已得者。謂已離欲染。不失者。謂不退起欲染。此在何位。謂已離欲染入正性離生。苦現觀後二心頃。集滅現觀各四心頃。道現觀三心頃。得後二沙門果。及已離欲染學無學練根已。法智已滅不失。若學者在欲界。法智已滅不失。生色無色界未得無學果。設成就未來他心智。彼過去法智耶。答若已滅不失則成就。此如次前所說諸位。若未滅設滅已失則不成就。此在何位。謂諸異生已得他心智不失。若已離欲染入正性離生。苦現觀初二頃。得後二沙門果。及已離欲染學無學練根已。法智未滅設滅已失。若學者在欲界法智未滅設滅已失。生色無色界設滅已不失。生彼得無學果。若成就過去法智。彼現在他心智耶。答若現在前。此在何位。謂得後二沙門果。
Namely, upon attaining any of the four fruits of renunciation, and, for the learner or the non-learner, after sharpening the faculties, if subsequent cognition has already ceased and is not lost, and also presently manifests, while dharma-cognition, not yet ceased, or, if already ceased, is already lost. As for the lesser sevenfold analysis of dharma-cognition set against subsequent cognition, so, too, should it be for accumulation, cessation, and the path, with this distinction: each is stated under its own respective name, as is fitting. If one attains past dharma-cognition, does one thereby attain the past knowledge of others' minds? The answer: if it has already ceased and is not lost, one then attains it. At what stage does this occur? Namely, having already become free of the desire realm's own defilement and entered right determinacy, throughout the latter two mind-moments of the direct realization of suffering, each of the four mind-moments of the direct realization of accumulation and of cessation, the three mind-moments of the direct realization of the path, upon attaining either of the latter two fruits of renunciation, and, having already become free of the desire realm's own defilement, for the learner or the non-learner, after sharpening the faculties, if dharma-cognition has already ceased and is not lost; or, if the learner's own dharma-cognition and undefiled knowledge of others' minds have already ceased and are not lost, being reborn within the formless realm, not yet having attained the non-learner's own fruit. If not yet ceased, or, if already ceased, already lost, one then does not attain it. At what stage does this occur? Namely, not yet having become free of the desire realm's own defilement, having entered right determinacy, throughout the latter two mind-moments of the direct realization of suffering, each of the four mind-moments of the direct realization of accumulation and of cessation, the three mind-moments of the direct realization of the path, upon attaining either of the first two fruits of renunciation, and, not yet having become free of the desire realm's own defilement, for the learner, after sharpening the faculties, if dharma-cognition has already ceased and is not lost; or, if the learner's own dharma-cognition has already ceased and is not lost, while the undefiled knowledge of others' minds, not yet ceased, or, if already ceased, already lost, being reborn within the formless realm, not yet having attained the non-learner's own fruit. Suppose one attains past knowledge of others' minds — does one thereby attain past dharma-cognition? The answer: if it has already ceased and is not lost, one then attains it — this exactly as already stated for both together being attained. If not yet ceased, or, if already ceased, already lost, one then does not attain it. At what stage does this occur? Namely, every ordinary being reborn within the desire realm, already free of the desire realm's own defilement, and reborn within the form realm; or, having already become free of the desire realm's own defilement, entering right determinacy, throughout the very first two mind-moments of the direct realization of suffering, upon attaining either of the latter two fruits of renunciation, and, having already become free of the desire realm's own defilement, for the learner or the non-learner, after sharpening the faculties, if dharma-cognition, not yet ceased, or, if already ceased, already lost; or, if the learner's own undefiled knowledge of others' minds has already ceased and is not lost, while dharma-cognition, not yet ceased, or, if already ceased, already lost, being reborn within the formless realm, not yet having attained the non-learner's own fruit. If one attains past dharma-cognition, does one thereby attain future knowledge of others' minds? The answer: if already attained and not lost. Here, "already attained" refers to already having become free of the desire realm's own defilement; "not lost" refers to not having retrogressed into giving rise to the desire realm's own defilement. At what stage does this occur? Namely, having already become free of the desire realm's own defilement and entered right determinacy, throughout the latter two mind-moments of the direct realization of suffering, each of the four mind-moments of the direct realization of accumulation and of cessation, the three mind-moments of the direct realization of the path, upon attaining either of the latter two fruits of renunciation, and, having already become free of the desire realm's own defilement, for the learner or the non-learner, after sharpening the faculties, if dharma-cognition has already ceased and is not lost; or, if the learner, within the desire realm, dharma-cognition has already ceased and is not lost, being reborn within the form or formless realm, not yet having attained the non-learner's own fruit. Suppose one attains future knowledge of others' minds — does one thereby attain past dharma-cognition? The answer: if it has already ceased and is not lost, one then attains it — this exactly as already stated at the very stages just before. If not yet ceased, or, if already ceased, already lost, one then does not attain it. At what stage does this occur? Namely, every ordinary being who has already attained the knowledge of others' minds and not lost it; or, having already become free of the desire realm's own defilement, entering right determinacy, throughout the very first two mind-moments of the direct realization of suffering, upon attaining either of the latter two fruits of renunciation, and, having already become free of the desire realm's own defilement, for the learner or the non-learner, after sharpening the faculties, if dharma-cognition, not yet ceased, or, if already ceased, already lost; or, if the learner, within the desire realm, dharma-cognition, not yet ceased, or, if already ceased, already lost, being reborn within the form or formless realm, if not yet ceased and not lost, being reborn there and attaining the non-learner's own fruit. If one attains past dharma-cognition, does one thereby attain present knowledge of others' minds? The answer: if it presently manifests. At what stage does this occur? Namely, upon attaining either of the latter two fruits of renunciation,
Cross-pairing dharma-cognition against subsequent cognition, rather than merely tracking dharma-cognition against itself across the three times, doubles the combinatorial complexity of the preceding sections — yet the treatise's own method scales without strain, since each new combination is still answered by the identical technique: locate the exact moment of the path where that specific joint pattern of attainment could hold, and specify it precisely. Naming the method only after using it at exhausting length is characteristic of this tradition: the treatise trusts its reader to have absorbed the technique through repeated worked application before finally supplying the name ("the lesser sevenfold analysis") that ties the whole preceding sequence together.
6. Dharma-Cognition Against the Knowledge of Others' Minds
The lesser sevenfold analysis is now run in full for dharma-cognition set against the knowledge of others' minds — considerably more intricate than the preceding pairing with subsequent cognition, since the knowledge of others' minds carries its own independent conditions of realm, freedom from defilement, and (for the learner) retention of the undefiled attainment, each of which must now be cross-referenced against dharma-cognition's own sixteen-moment path-of-seeing profile.
及已離欲染學無學練根已。法智已滅不失。他心智現在前。設成就現在他心智。彼過去法智耶。答若已滅不失則成就。此如次前所說諸位。若未滅設滅已失則不成就此在何位。謂諸異生起他心智現在前時。若得後二沙門果。及已離欲染有學無學練根已。法智未滅設滅已失。而他心智現在前時。若成就過去法智。彼過去現在他心智耶。答有過去法智非過去現在他心智。謂法智已滅不失。他心智未滅設滅已失不現在前此在何位。謂未離欲染入正性離生。苦現觀後二心頃。集滅現觀各四心頃。道現觀三心頃。得初二沙門果。及未離欲染學練根已。法智已滅不失。若學者法智已滅不失。無漏他心智未滅設滅已失。生無色界未得無學果。有過去法智及過去他心智非現在。謂法智他心智已滅不失。他心智不現在前。此在何位。謂已離欲染入正性離生。苦現觀後二心頃。集滅現觀各四心頃。道現觀三心頃。得後二沙門果。及已離欲染學無學練根已。法智已滅不失。他心智不現在前。若學者無漏他心智已滅不失。生無色界未得無學果。有過去法智及過去現在他心智。謂法智已滅不失。他心智現在前。此在何位。謂得後二沙門果及已離欲染學無學練根已。法智已滅不失他心智現在前設成就過去現在他心智。彼過去法智耶。
and, having already become free of the desire realm's own defilement, for the learner or the non-learner, after sharpening the faculties, if dharma-cognition has already ceased and is not lost, while the knowledge of others' minds presently manifests. Suppose one attains present knowledge of others' minds — does one thereby attain past dharma-cognition? The answer: if it has already ceased and is not lost, one then attains it — this exactly as already stated at the very stages just before. If not yet ceased, or, if already ceased, already lost, one then does not attain it. At what stage does this occur? Namely, every ordinary being who gives rise to the knowledge of others' minds presently manifesting; or, upon attaining either of the latter two fruits of renunciation, and, whether the learner or the non-learner, having already become free of the desire realm's own defilement, after sharpening the faculties, if dharma-cognition, not yet ceased, or, if already ceased, already lost, while the knowledge of others' minds presently manifests. If one attains past dharma-cognition, does one thereby attain past and present knowledge of others' minds? The answer: there is past dharma-cognition, not past and present knowledge of others' minds — that is, dharma-cognition has already ceased and is not lost, while the knowledge of others' minds, not yet ceased, or, if already ceased, already lost, does not presently manifest. At what stage does this occur? Namely, not yet having become free of the desire realm's own defilement, having entered right determinacy, throughout the latter two mind-moments of the direct realization of suffering, each of the four mind-moments of the direct realization of accumulation and of cessation, the three mind-moments of the direct realization of the path, upon attaining either of the first two fruits of renunciation, and, not yet having become free of the desire realm's own defilement, for the learner, after sharpening the faculties, if dharma-cognition has already ceased and is not lost; or, if the learner's own dharma-cognition has already ceased and is not lost, while the undefiled knowledge of others' minds, not yet ceased, or, if already ceased, already lost, being reborn within the formless realm, not yet having attained the non-learner's own fruit. There is past dharma-cognition and past knowledge of others' minds, not present — that is, dharma-cognition and the knowledge of others' minds have already ceased and are not lost, while the knowledge of others' minds does not presently manifest. At what stage does this occur? Namely, having already become free of the desire realm's own defilement, having entered right determinacy, throughout the latter two mind-moments of the direct realization of suffering, each of the four mind-moments of the direct realization of accumulation and of cessation, the three mind-moments of the direct realization of the path, upon attaining either of the latter two fruits of renunciation, and, having already become free of the desire realm's own defilement, for the learner or the non-learner, after sharpening the faculties, if dharma-cognition has already ceased and is not lost, while the knowledge of others' minds does not presently manifest; or, if the learner's own undefiled knowledge of others' minds has already ceased and is not lost, being reborn within the formless realm, not yet having attained the non-learner's own fruit. There is past dharma-cognition and past and present knowledge of others' minds — that is, dharma-cognition has already ceased and is not lost, while the knowledge of others' minds presently manifests. At what stage does this occur? Namely, upon attaining either of the latter two fruits of renunciation, and, having already become free of the desire realm's own defilement, for the learner or the non-learner, after sharpening the faculties, if dharma-cognition has already ceased and is not lost, while the knowledge of others' minds presently manifests. Suppose one attains past and present knowledge of others' minds — does one thereby attain past dharma-cognition?
答已滅不失則成就。此如次前所說諸位。若未滅設滅已失則不成就。此在何位。謂諸異生起他心智現在前時。若得後二沙門果。及已離欲染學無學練根已。法智未滅設滅已失而他心智現在前時。若成就過去法智。彼未來現在他心智耶。答有過去法智。非未來現在他心智。謂法智已滅不失。未得他心智。設得已失。此在何位。謂未離欲染苦現觀後二心頃集滅現觀各四心頃。道現觀三心頃。得初二沙門果及未離欲染學練根已。法智已滅不失。有過去法智及未來他心智非現在。謂法智已滅不失。他心智已得不失不現在前。此在何位。謂已離欲染入正性離生。苦現觀後二心頃。集滅現觀各四心頃。道現觀三心頃。得後二沙門果。及已離欲染學無學練根已。法智已滅不失他心智不現在前有過去法智及未來現在他心智。謂法智已滅不失。他心智現在前。此如前成就過去法智現在他心智說。設成就未來現在他心智。彼過去法智耶。答若已滅不失則成就。此如次前所說諸位。若未滅設滅已失則不成就此如前成就現在他心智。
The answer: if it has already ceased and is not lost, one then attains it — this exactly as already stated at the very stages just before. If not yet ceased, or, if already ceased, already lost, one then does not attain it. At what stage does this occur? Namely, every ordinary being who gives rise to the knowledge of others' minds presently manifesting; or, upon attaining either of the latter two fruits of renunciation, and, having already become free of the desire realm's own defilement, for the learner or the non-learner, after sharpening the faculties, if dharma-cognition, not yet ceased, or, if already ceased, already lost, while the knowledge of others' minds presently manifests. If one attains past dharma-cognition, does one thereby attain future and present knowledge of others' minds? The answer: there is past dharma-cognition, not future and present knowledge of others' minds — that is, dharma-cognition has already ceased and is not lost, while one has not yet attained the knowledge of others' minds, or, if attained, has already lost it. At what stage does this occur? Namely, not yet having become free of the desire realm's own defilement, throughout the latter two mind-moments of the direct realization of suffering, each of the four mind-moments of the direct realization of accumulation and of cessation, the three mind-moments of the direct realization of the path, upon attaining either of the first two fruits of renunciation, and, not yet having become free of the desire realm's own defilement, for the learner, after sharpening the faculties, if dharma-cognition has already ceased and is not lost. There is past dharma-cognition and future knowledge of others' minds, not present — that is, dharma-cognition has already ceased and is not lost, and one has already attained the knowledge of others' minds, which has not yet ceased, or, if already ceased, is already lost, and does not presently manifest. At what stage does this occur?
不成就過去法智說。若成就過去法智。彼過去未來他心智耶。答有過去法智。非過去未來他心智謂法智已滅不失。未得他心智。設得已失。此如前有過去法智非未來現在他心智說。有過去法智及未來他心智非過去。謂法智已滅不失。他心智已得不失。未滅設滅已失。此在何位。謂學者法智已滅不失。無漏他心智未滅設滅已失生無色界未得無學果。有過去法智及過去未來他心智。謂法智他心智已滅不失。此如前成就過去法智他心智說。設成就過去未來他心智。彼過去法智耶。答若已滅不失則成就若未滅設滅已失則不成就。此如前。設成就過去他心智。彼過去法智耶。說若成就過去法智。彼過去未來現在他心智耶。答有過去法智。非過去未來現在他心智。謂法智已滅不失。未得他心智設得已失。此如前有過去法智非未來現在他心智說。有過去法智及未來他心智非過去現在。謂法智已滅不失。他心智已得不失。未滅設滅已失不現在前。此如前有過去法智及未來他心智非過去說。有過去法智及過去未來他心智非現在。謂法智他心智已滅不失。他心智不現在前。此如前有過去法智及過去他心智非現在說。有過去法智及過去未來現在他心智。謂法智已滅不失。他心智現在前。此如前有過去法智及過去現在他心智說。設成就過去未來現在他心智。彼過去法智耶。答若已滅不失則成就。若未滅設滅已失則不成就。此如前。設成就過去現在他心智。彼過去法智耶。說若成就過去法智。彼過去世俗智耶。答如是。以過去未來世俗智一切有情皆成就故。此在何位。謂已入正性離生。苦現觀後二心頃。集滅現觀各四心頃。道現觀三心頃。得四沙門果。及學無學練根已。若法智已滅不失。設成就過去世俗智。
Namely, if the learner's own dharma-cognition has already ceased and is not lost, while the undefiled knowledge of others' minds has not yet ceased, or, if already ceased, is already lost, being reborn within the formless realm, not yet having attained the non-learner's own fruit — this exactly as already stated for there being past dharma-cognition, not future and present knowledge of others' minds. There is past dharma-cognition and future and present knowledge of others' minds — that is, dharma-cognition has already ceased and is not lost, while the knowledge of others' minds presently manifests — this exactly as already stated for attaining past dharma-cognition and present knowledge of others' minds. Suppose one attains future and present knowledge of others' minds — does one thereby attain past dharma-cognition? The answer: if it has already ceased and is not lost, one then attains it; if not yet ceased, or, if already ceased, already lost, one then does not attain it — this exactly as already stated for attaining present knowledge of others' minds, not past dharma-cognition. If one attains past dharma-cognition, does one thereby attain past and future knowledge of others' minds? The answer: there is past dharma-cognition, not past and future knowledge of others' minds — that is, dharma-cognition has already ceased and is not lost, while one has not yet attained the knowledge of others' minds, or, if attained, has already lost it — this exactly as already stated for there being past dharma-cognition, not future and present knowledge of others' minds. There is past dharma-cognition and future knowledge of others' minds, not past — that is, dharma-cognition has already ceased and is not lost, and one has already attained the knowledge of others' minds, which has not yet ceased, or, if already ceased, is already lost. At what stage does this occur? Namely, if the learner's own dharma-cognition has already ceased and is not lost, while the undefiled knowledge of others' minds has not yet ceased, or, if already ceased, is already lost, being reborn within the formless realm, not yet having attained the non-learner's own fruit. There is past dharma-cognition and past and future knowledge of others' minds — that is, dharma-cognition and the knowledge of others' minds have already ceased and are not lost — this exactly as already stated for attaining past dharma-cognition and the knowledge of others' minds together. Suppose one attains past and future knowledge of others' minds — does one thereby attain past dharma-cognition? The answer: if it has already ceased and is not lost, one then attains it; if not yet ceased, or, if already ceased, already lost, one then does not attain it — this exactly as already stated. Suppose one attains past knowledge of others' minds — does one thereby attain past dharma-cognition? Answer accordingly. If one attains past dharma-cognition, does one thereby attain past and future and present knowledge of others' minds? The answer: there is past dharma-cognition, not past and future and present knowledge of others' minds — that is, dharma-cognition has already ceased and is not lost, while one has not yet attained the knowledge of others' minds, or, if attained, has already lost it — this exactly as already stated for there being past dharma-cognition, not future and present knowledge of others' minds. There is past dharma-cognition and future knowledge of others' minds, not past and present — that is, dharma-cognition has already ceased and is not lost, and one has already attained the knowledge of others' minds, which, not yet ceased, or, if already ceased, already lost, does not presently manifest — this exactly as already stated for there being past dharma-cognition and future knowledge of others' minds, not past. There is past dharma-cognition and future and present knowledge of others' minds, not past — that is, dharma-cognition has already ceased and is not lost, while the knowledge of others' minds presently manifests, not yet ceased, or, if already ceased, already lost — this exactly as already stated for there being past dharma-cognition and future knowledge of others' minds, not past. There is past dharma-cognition and past and future knowledge of others' minds, not present — that is, dharma-cognition and the knowledge of others' minds have already ceased and are not lost, while the knowledge of others' minds does not presently manifest — this exactly as already stated for there being past dharma-cognition and past knowledge of others' minds, not present. There is past dharma-cognition and past and future and present knowledge of others' minds — that is, dharma-cognition has already ceased and is not lost, while the knowledge of others' minds presently manifests — this exactly as already stated for there being past dharma-cognition and past and present knowledge of others' minds. Suppose one attains past and future and present knowledge of others' minds — does one thereby attain past dharma-cognition? The answer: if it has already ceased and is not lost, one then attains it; if not yet ceased, or, if already ceased, already lost, one then does not attain it — this exactly as already stated. Suppose one attains past and present knowledge of others' minds — does one thereby attain past dharma-cognition? Answer accordingly. If one attains past dharma-cognition, does one thereby attain past worldly knowledge? The answer: this is so, since every sentient being whatsoever attains past and future worldly knowledge. At what stage does this occur? Namely, having already entered right determinacy, throughout the latter two mind-moments of the direct realization of suffering, each of the four mind-moments of the direct realization of accumulation and of cessation, the three mind-moments of the direct realization of the path, upon attaining any of the four fruits of renunciation, and, for the learner or the non-learner, after sharpening the faculties, if dharma-cognition has already ceased and is not lost. Suppose one attains past worldly knowledge,
The sheer density of conditions stacked into this pairing — realm of rebirth, freedom from defilement, retention of an undefiled attainment, and position within the sixteen moments, all cross-referenced at once — represents something close to the combinatorial ceiling of what this fascicle's method can produce: two kinds of knowledge with genuinely independent, multi-factor attainment conditions, tested against one another across every possible temporal combination.
7. Dharma-Cognition Against Worldly Knowledge
The sevenfold analysis closes its central sequence with dharma-cognition set against worldly knowledge — considerably simpler than the preceding pairing, precisely because worldly knowledge's own universal, unconditional attainment by every sentient being removes most of the complicating variables the knowledge of others' minds had introduced.
彼過去法智耶。答若已滅不失則成就。此如次前所說諸位。若未滅設滅已失則不成就。此在何位。謂一切異生。若已入正性離生。苦現觀初二心頃。得四沙門果。及學無學練根已。法智未滅設滅已失。若成就過去法智彼未來世俗智耶。答如是。此如前。若成就過去法智。彼過去世俗智耶。說設成就未來世俗智彼過去法智耶。答若已滅不失則成就。若未滅設滅已失則不成就。此如前。設成就過去世俗智。彼過去法智耶。說若成就過去法智。彼現在世俗智耶。
does one thereby attain past dharma-cognition? The answer: if it has already ceased and is not lost, one then attains it — this exactly as already stated at the very stages just before. If not yet ceased, or, if already ceased, already lost, one then does not attain it. At what stage does this occur? Namely, every ordinary being; or, having already entered right determinacy, throughout the first two mind-moments of the direct realization of suffering, upon attaining any of the four fruits of renunciation, and, for the learner or the non-learner, after sharpening the faculties, if dharma-cognition, not yet ceased, or, if already ceased, already lost. If one attains past dharma-cognition, does one thereby attain future worldly knowledge? The answer: this is so — this exactly as already stated for there being past dharma-cognition, not past worldly knowledge. Suppose one attains future worldly knowledge — does one thereby attain past dharma-cognition? The answer: if it has already ceased and is not lost, one then attains it; if not yet ceased, or, if already ceased, already lost, one then does not attain it — this exactly as already stated. Suppose one attains past worldly knowledge — does one thereby attain past dharma-cognition? Answer accordingly. If one attains past dharma-cognition, does one thereby attain present worldly knowledge?
That the pairing of dharma-cognition with worldly knowledge resolves so much more quickly than its pairing with the knowledge of others' minds is a direct consequence of worldly knowledge's own earlier-established simplicity: complexity in this fascicle's analysis tracks the genuine complexity of each kind of knowledge's own attainment conditions, never the treatise's own appetite for elaboration for its own sake.
8. Dharma-Cognition Against the Knowledge of Suffering, and the Greater Sevenfold Analysis
The fascicle closes with dharma-cognition set against the knowledge of suffering, worked through the identical sevenfold method — before a final methodological note distinguishes the lesser sevenfold analysis, which always sets exactly one kind of knowledge against one other, from the greater sevenfold analysis, which permits setting two or more kinds of knowledge against one, or one against two or more, at once, each of the eight kinds of knowledge taken in turn as the governing head across all three times.
答若現在前。謂若不起諸無漏慧非無心位此定現前。此在何位。謂得四沙門果。及學無學練根已。若法智已滅不失起世俗智現在前時。設成就現在世俗智。彼過去法智耶。答若已滅不失則成就。此如次前所說諸位。若未滅設滅已失則不成就此在何位。謂一切異生。若得四沙門果。及學無學練根已。法智未滅設滅已失。起世俗智現在前時。餘文准前應知其相。若成就過去法智。彼過去苦智耶。答若已滅不失則成就。此在何位謂已入正性離生。苦現觀後二心頃。集滅現觀各四心頃。道現觀三心頃。得四沙門果。及學無學練根已。若法智苦智已滅不失。若未滅設滅已失則不成就。此在何位。謂得四沙門果。及學無學練根已。若非苦法智已滅不失。苦智未滅設滅已失。設成就過去苦智。彼過去法智耶答若已滅不失則成就。此如前成就過去法智苦智說。若未滅設滅已失則不成就。此在何位。謂得四沙門果。及學無學練根已。若苦類智已滅不失。法智未滅設滅已失。若成就過去法智。彼未來苦智耶。答如是。若成就過去法智者。必成就未來苦智故。此在何位。謂已入正性離生。苦現觀後二心頃。集滅現觀各四心頃道現觀三心頃。得四沙門果。及學無學練根已。若法智已滅不失。設成就未來苦智。彼過去法智耶。答若已滅不失則成就。此如次前所說諸位。若未滅設滅已失則不成就。此在何位。謂已入正性離生。苦現觀一心頃。謂苦法智時。得四沙門果。及學無學練根已。法智未滅設滅已失。若成就過去法智。彼現在苦智耶。答若現在前。謂若不起餘智諸忍。非無心位此定現前。此在何位。謂已入正性離生。苦現觀一心頃。謂苦類智時得四沙門果。及學無學練根已。若法智已滅不失。而苦智現在前。設成就現在苦智。彼過去法智耶。答若已滅不失則成就。此如次前所說諸位。若未滅設滅已失則不成就。此在何位。謂已入正性離生。苦現觀一心頃。謂苦法智時得四沙門果。及學無學練根已。
The answer: if it presently manifests — that is, if one does not give rise to any undefiled wisdom, and is not within a mindless stage, this then decisively presently manifests. At what stage does this occur? Namely, upon attaining any of the four fruits of renunciation, and, for the learner or the non-learner, after sharpening the faculties, if dharma-cognition has already ceased and is not lost, while worldly knowledge presently manifests. Suppose one attains present worldly knowledge — does one thereby attain past dharma-cognition? The answer: if it has already ceased and is not lost, one then attains it — this exactly as already stated at the very stages just before. If not yet ceased, or, if already ceased, already lost, one then does not attain it. At what stage does this occur? Namely, every ordinary being; or, upon attaining any of the four fruits of renunciation, and, for the learner or the non-learner, after sharpening the faculties, if dharma-cognition, not yet ceased, or, if already ceased, already lost, while worldly knowledge presently manifests. The remaining text should be understood in accordance with what precedes. If one attains past dharma-cognition, does one thereby attain past knowledge of suffering? The answer: if it has already ceased and is not lost, one then attains it. At what stage does this occur? Namely, having already entered right determinacy, throughout the latter two mind-moments of the direct realization of suffering, each of the four mind-moments of the direct realization of accumulation and of cessation, the three mind-moments of the direct realization of the path, upon attaining any of the four fruits of renunciation, and, for the learner or the non-learner, after sharpening the faculties, if dharma-cognition and the knowledge of suffering have already ceased and are not lost. If not yet ceased, or, if already ceased, already lost, one then does not attain it. At what stage does this occur? Namely, upon attaining any of the four fruits of renunciation, and, for the learner or the non-learner, after sharpening the faculties, if what is not the dharma-cognition of suffering has already ceased and is not lost, while the knowledge of suffering, not yet ceased, or, if already ceased, already lost. Suppose one attains past knowledge of suffering — does one thereby attain past dharma-cognition? The answer: if it has already ceased and is not lost, one then attains it — this exactly as already stated for attaining past dharma-cognition and the knowledge of suffering together. If not yet ceased, or, if already ceased, already lost, one then does not attain it. At what stage does this occur? Namely, upon attaining any of the four fruits of renunciation, and, for the learner or the non-learner, after sharpening the faculties, if the subsequent cognition of suffering has already ceased and is not lost, while dharma-cognition, not yet ceased, or, if already ceased, already lost. If one attains past dharma-cognition, does one thereby attain future knowledge of suffering? The answer: this is so, since whoever attains past dharma-cognition necessarily attains future knowledge of suffering. At what stage does this occur? Namely, having already entered right determinacy, throughout the latter two mind-moments of the direct realization of suffering, each of the four mind-moments of the direct realization of accumulation and of cessation, the three mind-moments of the direct realization of the path, upon attaining any of the four fruits of renunciation, and, for the learner or the non-learner, after sharpening the faculties, if dharma-cognition has already ceased and is not lost. Suppose one attains future knowledge of suffering — does one thereby attain past dharma-cognition? The answer: if it has already ceased and is not lost, one then attains it — this exactly as already stated at the very stages just before. If not yet ceased, or, if already ceased, already lost, one then does not attain it. At what stage does this occur? Namely, having already entered right determinacy, throughout the very first mind-moment of the direct realization of suffering — that is, at the time of the dharma-cognition of suffering — upon attaining any of the four fruits of renunciation, and, for the learner or the non-learner, after sharpening the faculties, if dharma-cognition, not yet ceased, or, if already ceased, already lost. If one attains past dharma-cognition, does one thereby attain present knowledge of suffering? The answer: if it presently manifests — that is, if one does not give rise to any other kind of knowledge or any of the various forbearances, and is not within a mindless stage, this then decisively presently manifests. At what stage does this occur? Namely, having already entered right determinacy, throughout the very first mind-moment of the direct realization of suffering — that is, at the time of the subsequent cognition of suffering — upon attaining any of the four fruits of renunciation, and, for the learner or the non-learner, after sharpening the faculties, if dharma-cognition has already ceased, is not lost, and the knowledge of suffering presently manifests. Suppose one attains present knowledge of suffering — does one thereby attain past dharma-cognition? The answer: if it has already ceased and is not lost, one then attains it — this exactly as already stated at the very stages just before. If not yet ceased, or, if already ceased, already lost, one then does not attain it. At what stage does this occur? Namely, having already entered right determinacy, throughout the very first mind-moment of the direct realization of suffering — that is, at the time of the dharma-cognition of suffering — upon attaining any of the four fruits of renunciation, and, for the learner or the non-learner, after sharpening the faculties, if
法智未滅設滅已失。而苦智現在前時。餘文准前應知其相。如法智對後作小七。乃至滅智對道智。隨其所應作小七亦爾者。謂如法智對後類智等作小七。如是類智對後他心智等。乃至滅智對後道智應知亦爾。如小七大七亦爾者。謂如八智以前對後作小七。如是八智以前對後作大七應知亦爾。差別者。以二或多對一。或以一對二或多者。謂前小七中定以一對一。今大七中。或以二或多對一或以一對二或多。是謂小七大七差別。如過去為首有七。未來乃至過去未來現在為首亦各有七。如應當知者。謂如過去法智等為首問三世類智等。有小大七差別。如是未來法智等為首。問三世類智等乃至過去未來現在法智等為首。問三世類智等。亦各有小大七差別。皆如所應當知其相。此中一行歷六小七大七差別等義。如前結蘊廣說應知。
dharma-cognition, not yet ceased, or, if already ceased, already lost, while the knowledge of suffering presently manifests. The remaining text should be understood in accordance with what precedes. As for dharma-cognition set against what follows, forming the lesser sevenfold analysis, so, too, up through the knowledge of cessation set against the knowledge of the path, should each, as is fitting, form the lesser sevenfold analysis — that is, exactly as dharma-cognition forms the lesser sevenfold analysis against subsequent cognition, and the rest, so, too, does subsequent cognition form it against the knowledge of others' minds, and the rest, up through the knowledge of cessation against the knowledge of the path, understood accordingly. As for the lesser sevenfold and the greater sevenfold analyses being just the same, this refers to the fact that, exactly as the eight kinds of knowledge, taken one before against one after, form the lesser sevenfold analysis, so, too, do the eight kinds of knowledge, taken one before against one after, form the greater sevenfold analysis, understood accordingly, with this distinction: setting two or many against one, or setting one against two or many — that is, within the preceding lesser sevenfold analysis, it is decisively one set against one; within this present greater sevenfold analysis, it may be two or many set against one, or one set against two or many — this, then, is the distinction between the lesser and the greater sevenfold analysis. Exactly as there are seven with the past taken as the head, so, too, does the future, up through the past, future, and present taken as the head, each likewise possess seven — this should be understood accordingly, that is, exactly as, with past dharma-cognition, and the rest, taken as the head, one questions subsequent cognition, and the rest, belonging to the three times, there being a lesser and a greater sevenfold distinction, so, too, with future dharma-cognition, and the rest, taken as the head, one questions subsequent cognition, and the rest, belonging to the three times, up through, with past, future, and present dharma-cognition, and the rest, taken as the head, one questions subsequent cognition, and the rest, belonging to the three times, each likewise possessing a lesser and a greater sevenfold distinction — all this should be understood accordingly, in each fitting case. Here, this single procedure, running through the six-fold distinctions of the lesser and greater sevenfold analysis, and the like, should be understood exactly as broadly stated within the preceding Fetters Aggregate.
The distinction between the lesser and greater sevenfold analysis — one-to-one versus many-to-one or one-to-many — reveals that everything worked through across this entire fascicle, exhaustive as it already is, represents only the simpler half of a still more comprehensive combinatorial apparatus: the treatise closes not by claiming completeness, but by gesturing toward an even fuller method, already established within the earlier Fetters Aggregate, that this fascicle's own patient, one-to-one analysis was merely preparing the ground for.
Fascicle 111 Complete
This closes fascicle 111 of Ru-Yi's translation, drawn from the treatise's true CBETA boundary. Fascicle 111 continued the Seven Noble Persons Nyāsa (七聖納息第五之三): a systematic, moment-by-moment survey of whether attaining one kind of knowledge across the three times entails attaining another, worked through in full for dharma-cognition, subsequent cognition, the knowledge of others' minds, worldly knowledge, and the knowledge of suffering — the lesser sevenfold analysis, applied pair by pair, and the greater sevenfold analysis named at the close. Fascicle 111 completes the Knowledge Aggregate (智蘊第三) in full. Fascicle 112 opens an entirely new aggregate — the Karma Aggregate (業蘊第四), the treatise's fourth of eight — beginning with the Bad-Conduct Nyāsa (惡行納息第一之一) and the three kinds of bad conduct and the three unwholesome roots.