Jewel-Boxes, Filth, and the Five Fruits

Is there karma not yet freed from defilement whose ripening is likewise not yet freed from defilement, and so on in full? Question: why compose this treatise? Answer: in order to put a stop to another school's position and to make clear our own doctrine. That is, the Vātsīputrīyas hold that karma is of five categories, and that the ripening it brings about is likewise of all five categories. In order to put a stop to this notion and to show that, although karma itself spans all five categories, its ripening belongs only to what is abandoned by cultivation, this treatise is composed. Is there karma not yet freed from defilement whose ripening is likewise not yet freed from defilement? Answer: whatever karma is not yet freed from defilement, its ripening is definitely not yet freed from defilement either. But there is karma whose ripening is not yet freed from defilement even though the karma itself has already been freed — namely, a stream-enterer's karma abandoned by seeing has already been freed from defilement, while its ripening has not yet been freed. One should know that, in this matter, there is karma freed from defilement first, with its ripening freed only afterward, and there is karma freed from defilement at the very same time as its ripening —

— but there is never a case where the ripening is freed from defilement first, with the karma itself freed only afterward. That is, at the time of the four forbearances regarding the truths, the unwholesome karma included in the four categories is freed from defilement first, but not its ripening; and again, during the first eight uninterrupted paths that free one from the defilement of the desire realm, the unwholesome karma abandoned by cultivation belonging to the first eight grades is freed from defilement first, but not its ripening — that ripening is freed from defilement only once the ninth uninterrupted path is reached. This is what is meant by karma being freed from defilement first, with its ripening freed only afterward. But during the ninth uninterrupted path that frees one from the defilement of the desire realm, the ninth-grade unwholesome karma — indeed all unwholesome bodily and verbal karma, and desire-realm wholesome karma — together with their ripening, are all freed from defilement at the same time; during the ninth uninterrupted path that frees one from the defilement of the first dhyāna, the karma of the first dhyāna and its ripening are freed from defilement at the same time; and so on up to the ninth uninterrupted path that frees one from the defilement of the sphere of neither-perception-nor-non-perception, where the karma of that sphere and its ripening are freed from defilement at the same time. This is what is meant by karma and its ripening being freed from defilement together — since formless unwholesome karma, though included in all five categories, is likewise cut off by the ninefold path, whereas unwholesome karma of form and contaminated wholesome karma, whose ripening belongs entirely to what is abandoned by cultivation, are cut off only by the very highest grade of the path. This is called the brief exposition of the Vibhāṣā at this point. This discussion, however, proceeds with reference to a twofold division of karma — namely, abandoned by seeing and abandoned by cultivation — and it is for this reason that it is stated in this way; had the discussion proceeded with reference to a fivefold division of karma, it ought not to have said "a stream-enterer's karma abandoned by seeing," and so on in full, but should rather have said: for one not yet freed from the desire realm's defilement, once the knowledge of suffering has arisen but the knowledge of origination has not yet arisen, the karma abandoned by seeing suffering has already been freed from defilement, while its ripening has not yet been freed; once the knowledge of origination has arisen but the knowledge of cessation has not yet arisen, the karma abandoned by seeing suffering and origination has already been freed, while its ripening has not yet been freed; once the knowledge of cessation has arisen but the knowledge of the path has not yet arisen, the karma abandoned by seeing suffering, origination, and cessation has already been freed, while its ripening has not yet been freed; once the knowledge of the path has arisen, for one not yet freed from the desire realm's defilement, the karma abandoned by seeing suffering, origination, cessation, and the path has already been freed, while its ripening has not yet been freed. During the freeing from the desire realm's defilement, from the first grade up through the eighth, the karma of those eight grades has already been freed, while its ripening has not yet been freed. During the ninth uninterrupted path that frees one from the desire realm's defilement, the ninth-grade karma — indeed all unwholesome bodily and verbal karma, and desire-realm wholesome karma — together with their ripening, are freed from defilement at the same time; and during the ninth uninterrupted path that frees one from the defilement of the first dhyāna up through the sphere of neither-perception-nor-non-perception, the wholesome karma of each ground and its ripening are freed from defilement at the same time. As for why the discussion is not stated in this latter way, it is because it proceeds with reference to the twofold division of karma instead.

If karma has already been freed from defilement, has its ripening likewise already been freed? Answer: whatever karma's ripening has already been freed from defilement, that karma is definitely already freed as well. But there is karma already freed from defilement whose ripening has not yet been freed — namely, a stream-enterer's karma abandoned by seeing has already been freed from defilement,

— while its ripening has not yet been freed; the distinctions here are explained in full as above. Does all karma that has a fruit also have a ripening? And so on in full. Question: why compose this treatise? Answer: in order to put a stop to a heretical position and to make clear the correct doctrine. That is, there are outside-path followers who hold that no good or evil karma whatsoever has any fruit or ripening; in order to put a stop to this notion and to show that no karma whatsoever is without a fruit, since every contaminated wholesome and unwholesome karma does indeed have a ripening, this treatise is composed. Now, the sūtra says that fruit is of five kinds: first, the outflow-fruit; second, the ripening-fruit; third, the fruit of freedom from bondage; fourth, the fruit of exertion; fifth, the fruit of predominance. The outflow-fruit is such that a wholesome cause gives rise to a wholesome fruit, an unwholesome cause to an unwholesome fruit, and a neutral cause to a neutral fruit. The ripening-fruit is the ripening-cause brought about by unwholesome and contaminated wholesome dharmas — this fruit of good and evil is neutral alone, ripening as something of a different kind, and hence it is given the name "ripening." The fruit of freedom from bondage is such that the uninterrupted path cuts off the afflictions, and this uninterrupted path, with respect to the cutting-off of the afflictions, has this as both its fruit of freedom from bondage and its fruit of exertion; the liberation path, with respect to the same, has it as both its outflow-fruit and its fruit of exertion; and any later path of the same kind, superior to it, has it as its outflow-fruit. If an uninterrupted path serves merely to realize and verify a cutting-off of the afflictions already accumulated by some earlier means, then that uninterrupted path, with respect to that cutting-off of the afflictions, has it only as its fruit of exertion.

This is the general statement; to state it in detail: the forbearance of dharma-knowledge of suffering, with respect to the cutting-off of the ten latent afflictions of the desire realm abandoned by seeing suffering,

— has this as both its fruit of freedom from bondage and its fruit of exertion; the class of dharma-knowledge of suffering has this as both its outflow-fruit and its fruit of exertion; and any later, superior undefiled path has this as its outflow-fruit. And so on, up through the forbearance of subsequent-knowledge of the path: with respect to the cutting-off of the fourteen latent afflictions of the form and formless realms abandoned by the path of seeing, this has both the fruit of freedom from bondage and the fruit of exertion; the class of subsequent-knowledge of the path has this as both its outflow-fruit and its fruit of exertion; and any later, superior undefiled path has this as its outflow-fruit. And with respect to the accumulated cutting-off, now realized and verified, of the latent afflictions of the three realms abandoned by seeing suffering, origination, and cessation, together with those of the desire realm abandoned by the path of seeing, this forbearance of subsequent-knowledge of the path has these cuttings-off as its fruit of exertion alone. When stream-enterers seek to realize and verify the fruit of once-returning, the first five uninterrupted paths, with respect to the cutting-off of the latent afflictions of their respective five grades, have this as both the fruit of freedom from bondage and the fruit of exertion; the five liberation paths have this as both their outflow-fruit and their fruit of exertion; and any later, superior path of the same kind has this as its outflow-fruit. The sixth uninterrupted path, with respect to the cutting-off of the latent afflictions of the sixth grade, has this as both the fruit of freedom from bondage and the fruit of exertion;

the sixth liberation path has this as both its outflow-fruit and its fruit of exertion; and any later, superior path of the same kind has this as its outflow-fruit. And with respect to the accumulated cutting-off, now realized and verified, of the afflictions of the three realms abandoned by seeing, together with the first five grades of the desire realm abandoned by cultivation, this sixth uninterrupted path has these cuttings-off as its fruit of exertion alone. When once-returners seek to realize and verify the fruit of non-returning, an uninterrupted path arises capable of cutting off the four latent afflictions of the desire realm abandoned by cultivation; if it cuts off the seventh and eighth grades, this uninterrupted path, with respect to the cutting-off of the latent afflictions of these two grades, has this as both the fruit of freedom from bondage and the fruit of exertion; the two liberation paths have this as both their outflow-fruit and their fruit of exertion; and any later, superior path of the same kind has this as its outflow-fruit. If a single uninterrupted path cuts off the ninth grade, with respect to the cutting-off of the latent afflictions of the ninth grade, it has this as both the fruit of freedom from bondage and the fruit of exertion; the ninth liberation path has this as both its outflow-fruit and its fruit of exertion; and any later, superior path of the same kind has this as its outflow-fruit. And with respect to the accumulated cutting-off, now realized and verified, of the afflictions of the three realms abandoned by seeing, together with the first eight grades of the desire realm abandoned by cultivation, this ninth uninterrupted path has these cuttings-off as its fruit of exertion alone. When non-returners seek to realize and verify the fruit of the adept, an uninterrupted path arises capable of cutting off the six latent afflictions of the form and formless realms abandoned by cultivation; if it cuts off, from the first grade up through the ninth grade, the defilement of the first dhyāna, these nine uninterrupted paths, with respect to the cutting-off of the latent afflictions of their respective nine grades, have this as both the fruit of freedom from bondage and the fruit of exertion; the nine liberation paths have this as both their outflow-fruit and their fruit of exertion; and any later, superior path of the same kind has this as its outflow-fruit. And so on, up through freeing oneself from the defilement of the sphere of neither-perception-nor-non-perception: the first eight uninterrupted paths, with respect to the cutting-off of the latent afflictions of their respective eight grades, have this as both the fruit of freedom from bondage and the fruit of exertion; the eight liberation paths have this as both their outflow-fruit and their fruit of exertion; and any later, superior undefiled path has this as its outflow-fruit. The vajra-like concentration, with respect to the cutting-off of the latent afflictions of the ninth grade, has this as both the fruit of freedom from bondage and the fruit of exertion; the very first class of the knowledge of exhaustion has this as both its outflow-fruit and its fruit of exertion; and any later, superior undefiled path

— has this as its outflow-fruit. And with respect to the accumulated cutting-off, now realized and verified, of the afflictions of the three realms abandoned by seeing, together with those of the lower eight grounds abandoned by cultivation, as well as the first eight grades of the sphere of neither-perception-nor-non-perception abandoned by cultivation, this vajra-like concentration has these cuttings-off as its fruit of exertion alone.

As for ordinary beings freeing themselves from the desire realm up through the sphere of nothingness, the uninterrupted paths that free them from the defilement abandoned by seeing and by cultivation have, with respect to their own cuttings-off, the liberation paths and any later, superior path of the same kind as their fruit — the greater or lesser scope of which should be reasoned through accordingly. As for the fruit of exertion: whenever a dharma comes about through the exertion of some other dharma, it is called the fruit of that dharma's exertion. As for the fruit of predominance: whenever a dharma arises through the predominant influence of some other dharma, one should know that this dharma stands as both the predominant condition and the fruit of predominance of that other dharma, while every other predominant condition is not a fruit of predominance. That is, later-arising dharmas are both the predominant condition and the fruit of predominance of earlier dharmas, while earlier-arising dharmas are the predominant condition, but not the fruit of predominance, of later dharmas; future dharmas are both the predominant condition and the fruit of predominance of past and present dharmas, while past and present dharmas are the predominant condition, but not the fruit of predominance, of future dharmas; future and present dharmas are both the predominant condition and the fruit of predominance of past dharmas, while past dharmas are the predominant condition, but not the fruit of predominance, of future and present dharmas. Question: what is the difference between the fruit of exertion and the fruit of predominance? Answer: whatever is brought about, with respect to the one who brings it about, is both the fruit of exertion and the fruit of predominance, while with respect to one who merely receives it, it is the fruit of predominance alone — just as the various results of farming and harvesting are, with respect to the farmer, both the fruit of exertion and the fruit of predominance, while with respect to one who merely consumes them, they are the fruit of predominance alone. What arises through the power of exertion is called the fruit of exertion; what arises through the power of predominance is called the fruit of predominance. The power of predominance is broad and unobstructing, while the power of exertion is narrow and capable of directly bringing something about and verifying it.

This is the distinction between these two fruits. The masters of the Western regions say that fruit is of nine kinds, adding four more to the previous five: first, the fruit of establishment; second, the fruit of preparation; third, the fruit of combination; fourth, the fruit of cultivation. The fruit of establishment is such that the water-wheel is established in dependence upon the wind-wheel, the golden wheel is further established in dependence upon the water-wheel, the great earth is further established in dependence upon the golden wheel, and every sentient and non-sentient thing is further established in dependence upon the great earth — here each successive thing is the fruit of what precedes it, and other instances of the fruit of establishment should be understood in the same way. The fruit of preparation is such that the contemplation of impurity, or mindfulness of the breath, serving as preparation, gradually gives rise to the knowledge of exhaustion and the knowledge of non-arising — other instances of the fruit of preparation should be understood in the same way. The fruit of combination is such that eye and form, combining, give rise to eye-consciousness, and so on up to mind and mental object, combining, giving rise to mental consciousness — other instances of the fruit of combination should be understood in the same way. The fruit of cultivation is such that, by means of a form-realm path, one gives rise to a desire-realm transformation-body and desire-realm speech — this transformation and speech are the fruit of cultivation, and other instances of the fruit of cultivation are likewise so. The treatise-masters of Kashmir say: these latter four are simply included within the previous five, since they are nothing other than the fruit of exertion and the fruit of predominance.

One should know that the karma of the worldly antidote-path is said to have a fruit by way of the full complement of all five fruits; the karma of its preparatory, liberation, and further-advancing paths, together with other unwholesome and contaminated wholesome karma, is said to have a fruit by way of four fruits, excluding the fruit of freedom from bondage; the karma of the undefiled antidote-path is likewise said to have a fruit by way of four fruits, excluding the ripening-fruit; and the karma of its preparatory, liberation, and further-advancing paths, together with neutral karma, is said to have a fruit by way of three fruits, excluding both the fruit of freedom from bondage and the ripening-fruit. This is called the brief exposition of the Vibhāṣā at this point.

Does all karma that has a fruit also have a ripening? Answer: whatever karma has a ripening definitely has a fruit — one should know that this karma has a fruit by way of either five or four fruits. But there is karma that has a fruit yet has no ripening —

— namely, neutral karma and undefiled karma; one should know that this karma has a fruit by way of either four or three fruits, yet has no ripening, since it is either not firm and strong, or is not moistened by the water of craving, as explained before.

Does all karma that has no fruit also have no ripening? Answer: there is no karma whatsoever without a fruit, since every karma is said to have a fruit by way of either five, four, or three fruits. But there is karma without a ripening — namely, neutral karma and undefiled karma, as explained before. Question: if all karma has a fruit, then how is the verse spoken by the Buddha to be reconciled, where it is said:

"Just as a flower, however lovely, may have color yet no fragrance, So too there may be excellent speech that bears no fruit, accomplishes nothing." Answer: the Buddha spoke this verse with reference to the one who teaches the Dharma — that is, when the Dharma is taught, if the listener is unable to accept it in faith and practice it as instructed, this is called "bearing no fruit"; or, though the teacher may speak skillfully, if he himself is unable to practice what he teaches, it is likewise said to "bear no fruit"; or, having previously spoken a promise to give something to another, if he is afterward unable to fulfill it, it is likewise said to "bear no fruit." Question: how is what another sūtra says to be reconciled — the statement:

"One who has life yet delights in dullness and sleep is empty, bears no fruit, has no meaning, Has no savor, no benefit, and gives rise to nothing at all." Answer: there is a time when, being awake, one could attain a supreme virtue, yet one delights in sleep instead and lets this time pass by in vain — it is with reference to this that the World-Honored One spoke this verse. Question: if delighting in sleep is truly empty and without fruit, then how is what another sūtra says to be reconciled — the statement, "Better to sleep than to indulge in further discursive thought and examination"? Answer: there is a time when, being awake, one gives rise to evil discursive thought and examination, quarreling with and disturbing countless beings — it was in order to caution against this that the Buddha spoke in this way. It is for this reason that these sūtras carry a distinct, specific intent, not a claim that karma in general bears no fruit whatsoever.

Is all unwholesome karma necessarily inverted with respect to cause and effect? Answer: a tetralemma should be constructed. There is karma that is unwholesome yet not inverted — as when a certain one, seeing that there is cause and effect, gives rise to such a view and sets forth such a doctrine — namely, that there is karma, there is the fruit and ripening of karma — and yet still engages in bodily, verbal, and mental evil conduct. Question: for what cause and condition does he engage in evil conduct? Answer: through three causes and conditions — first, on account of the time; second, on account of the place;

— third, on account of the person. On account of the time: this means that, in a time when the five defilements are on the increase, beings' own dignity and virtue diminish, and they delight in committing evil — being in such a time, one too engages in evil conduct. On account of the place: this means that beings born among the Dasyu mlecchas are, by nature, foolish and base, and commit much evil karma — being born in such a place, one too engages in evil conduct. On account of the person: this means that there is a certain kind that has attained the class-nature of evil conduct, being by nature fierce and violent, committing much evil karma, like sheep-butchers and other such non-restrained persons — through close association with them, one too engages in evil conduct. One should know that this karma, by its own-nature, is called unwholesome, since it is included in bodily, verbal, and mental evil conduct; yet, by what it depends upon, it is called not inverted, since it arises from a mind possessing a view of action, not confused about cause and effect, arisen from within a body possessed of right view —

— like a jeweled box filled with filth. There is karma that is inverted yet not unwholesome — as when a certain one, seeing that there is no cause and effect, gives rise to such a view and sets forth such a doctrine — namely, that there is no karma, no fruit or ripening of karma — and yet still engages in bodily, verbal, and mental good conduct. Question: for what cause and condition does he engage in good conduct? Answer: through three causes and conditions — first, on account of the time; second, on account of the place; third, on account of the person. On account of the time: this means that, in a time when the five defilements are not on the increase, beings possess great dignity and virtue, and delight in cultivating what is wholesome — being in such a time, even one not inclined to do so still engages in good conduct. On account of the place: this means that beings born in the central lands are, by nature, intelligent and gentle-minded, and cultivate much wholesome karma — being born in such a place, even one not inclined to do so still engages in good conduct. On account of the person: this means that there is a certain kind that has attained the class-nature of good conduct, being by nature gentle and refined, cultivating much wholesome karma, like those abiding in restraint — through close association with them, even one not inclined to do so still engages in good conduct. One should know that this karma, by what it depends upon, is called inverted, since it arises from a mind lacking a view of action, confused about cause and effect, arisen from within a body possessed of wrong view; yet, by its own-nature, it is called not unwholesome, since it is included in bodily, verbal, and mental good conduct — like a filthy vessel filled with precious jewels. There is karma that is both unwholesome and inverted — as when a certain one, seeing that there is no cause and effect, gives rise to such a view and sets forth such a doctrine — namely, that there is no karma, no fruit or ripening of karma — and thereupon engages in bodily, verbal, and mental evil conduct. Question: for what cause and condition does he engage in evil conduct? Answer: through the same three causes and conditions as explained before. One should know that this karma, by its own-nature, is called unwholesome, since it is included in bodily, verbal, and mental evil conduct; and, by what it depends upon, it is likewise called inverted, since it arises from a mind lacking a view of action, confused about cause and effect,

— arisen from within a body possessed of wrong view — like a filthy vessel filled with filth. There is karma that is neither unwholesome nor inverted — as when a certain one, seeing that there is cause and effect, gives rise to such a view and sets forth such a doctrine — namely, that there is karma, there is the fruit and ripening of karma — and thereupon engages in bodily, verbal, and mental good conduct. Question: for what cause and condition does he engage in good conduct? Answer: through the same three causes and conditions as explained before. One should know that this karma, by its own-nature, is called not unwholesome, since it is included in bodily, verbal, and mental good conduct; and, by what it depends upon, it is called not inverted, since it arises from a mind possessing a view of action, not confused about cause and effect, arisen from within a body possessed of right view — like a jeweled box filled with precious jewels.

Is all wholesome karma necessarily not inverted? Answer: a tetralemma should be constructed — the second case above becomes the first case here, the first case above becomes the second case here, the fourth case above becomes the third case here, and the third case above becomes the fourth case here,

explained in full as before. There is, further, a different explanation to be given here. Is all unwholesome karma necessarily inverted? Answer: a tetralemma should be constructed. There is karma that is unwholesome yet not inverted — as when a certain one, with respect to what he has seen, holds the notion that he has not seen it, and, when another asks him, "Have you seen it?", he — whether for his own sake, or for another's, or for the sake of fame and gain — conceals this notion, this acceptance, this view, this wish, and answers, "I have seen it." One should know that this karma, on account of the power of the notion, is called unwholesome, since he speaks by concealing his own notion; yet, by what is actually said, it is called not inverted, since, having seen, he says he has seen. There is karma that is inverted yet not unwholesome — as when a certain one, with respect to what he has seen, holds the notion that he has not seen it, and, when another asks him, "Have you seen it?", he — not for his own sake, not for another's, not for the sake of fame and gain — does not conceal this notion, this acceptance, this view, this wish, and answers, "I have not seen it." One should know that this karma, by what is actually said, is called inverted, since, having seen, he says he has not seen; yet, on account of the power of the notion, it is called not unwholesome, since he speaks without concealing his own notion. There is karma that is both unwholesome and inverted — as when a certain one, with respect to what he has seen, holds the notion that he has indeed seen it, and, when another asks him, "Have you seen it?", he — whether for his own sake, or for another's,

— or for the sake of fame and gain — conceals this notion, this acceptance, this view, this wish, and answers, "I have not seen it." One should know that this karma, on account of the power of the notion, is called unwholesome, since he speaks by concealing his own notion, and, by what is actually said, is likewise called inverted, since, having seen, he says he has not seen it.

There is karma that is neither unwholesome nor inverted — as when a certain one, with respect to what he has seen, holds the notion that he has indeed seen it, and, when another asks him, "Have you seen it?", he — not for his own sake, not for another's, not for the sake of fame and gain — does not conceal this notion, this acceptance, this view, this wish, and answers, "I have seen it." One should know that this karma, on account of the power of the notion, is called not unwholesome, since he speaks without concealing his own notion, and, by what is actually said, is called not inverted, since, having seen, he says he has seen. Just as this tetralemma is constructed with respect to what is seen, so too is a corresponding tetralemma to be constructed with respect to each of what is heard, sensed, and known.

And just as this tetralemma is constructed with respect to what is seen, heard, sensed, and known, so too is a corresponding tetralemma to be constructed with respect to what is not seen, heard, sensed, and known. Just as eight tetralemmas are constructed by pairing "unwholesome" against "inverted," so too should one understand that eight are likewise constructed by pairing "wholesome" against "not inverted" — together these make sixteen tetralemmas, and, together with the earlier two tetralemmas, this makes eighteen. Furthermore, taking the nine minor tetralemmas of "unwholesome" together as a single larger tetralemma, and the nine minor tetralemmas of "wholesome" together as a single larger tetralemma, there are, in sum, both the general and the particular, twenty-four tetralemmas in all.

Here, what is received by eye-consciousness is called "seen"; what is received by ear-consciousness is called "heard"; what is received by the three consciousnesses of nose, tongue, and body is called "sensed"; what is received by mental consciousness is called "known." These four objects — seen, heard, sensed, and known — are properly attributed to the faculties, not to the consciousnesses, but consciousness is mentioned here precisely to show that the faculties of eye and the rest can grasp an object only with the assistance of consciousness, since it is the faculty's own class-nature counterpart that has this function, not the faculty's shared class-nature counterpart itself. Question: why is what is received by each of the three consciousnesses of eye and the rest established as its own separate category, while what is received by the three consciousnesses of nose, tongue, and body is established together as a single category called "sensed"? The Venerable Vasumitra explains: the objects of these three consciousnesses are all neutral alone, and since the object is neutral, the faculty is given the name "sensing"; moreover, since these three faculties grasp only an object with which they are in direct contact, uniting with the object, they are given the name "sensing." The Great Virtuous One says: it is only these three faculties whose objects are so dull and lifeless, like a corpse, that, when they give rise to consciousness, this is called "sensing." Other masters say: eye- and ear-consciousness depend upon their own realm and take as object both their own and other realms, while mental consciousness depends upon both its own and other realms and takes as object both its own and other realms — hence what they receive is each established as its own category; the three consciousnesses of nose and the rest depend solely upon their own realm and take as object solely their own realm — hence what they receive is established together as a single category. The same is said with respect to whether the class-nature counterpart is of the same or a different realm. Other masters say: eye- and ear-consciousness depend upon their own class-nature counterpart and take as object both the same and different class-nature counterparts, while mental consciousness depends upon both the same and different class-nature counterparts and takes as object both the same and different class-nature counterparts — hence what they receive is each established as its own category; the three consciousnesses of nose and the rest depend solely upon their own class-nature counterpart and take as object solely their own class-nature counterpart — hence what they receive is established together as a single category — this refers to the class-nature counterpart within a given realm. Some say: eye- and ear-consciousness depend upon the neutral and take as object all three moral qualities, while mental consciousness depends upon all three and takes as object all three — hence what they receive is each established as its own category; the three consciousnesses of nose and the rest depend solely upon the neutral and take as object solely the neutral — hence what they receive is established together as a single category. Some say: eye- and ear-consciousness depend upon what is near and take as object both what is near and what is far, while mental consciousness depends upon both what is near and what is far and takes as object both what is near and what is far — hence what they receive is each established as its own category; the three consciousnesses of nose and the rest depend upon what is near and take as object only what is near — hence what they receive is established together as a single category, since it is only when these three faculties and their objects abide in direct, uninterrupted contact that consciousness can arise at all, and hence they are called "near." Some say: eye- and ear-consciousness may have a support large and an object small, or an object large and a support small, or a support and object of equal size — as when the support is large and the object small, as in seeing the tip of a single hair,

— or the object large and the support small, as in seeing a mountain, or the support and object equal, as in seeing a grape — and ear-consciousness should be understood in the same proportional way. Mental consciousness's own support, though its size cannot properly be spoken of as large or small, still has an object that may be either small or large — hence what these receive is each established as its own category; the three consciousnesses of nose and the rest have a support and object equal in size, since it is only when a given number of atomic particles of the supporting faculty combine with a corresponding number of atomic particles of the object that the consciousnesses of nose and the rest can arise at all — hence what they receive is established together as a single category.

Some say: the three consciousnesses of eye and the rest take as object both what is karma and what is not karma — hence what they receive is each established as its own category; the three consciousnesses of nose and the rest take as object only what is not karma — hence what they receive is established together as a single category. Some say: the three consciousnesses of eye and the rest take as object both the keeping and the violating of precepts, as well as other dharmas,

— hence what they receive is each established as its own category; the three consciousnesses of nose and the rest take as object only other dharmas — hence what they receive is established together as a single category. Other masters say: the three consciousnesses of eye and the rest take as object both restraint and non-restraint, as well as other dharmas — hence what they receive is each established as its own category; the three consciousnesses of nose and the rest take as object only other dharmas — hence what they receive is established together as a single category. Some say: the three consciousnesses of eye and the rest take as object both manifest action and other dharmas — hence what they receive is each established as its own category; the three consciousnesses of nose and the rest take as object only other dharmas — hence what they receive is established together as a single category.

Some say: the three consciousnesses of eye and the rest take as object both defiled and undefiled dharmas — hence what they receive is each established as its own category; the three consciousnesses of nose and the rest take as object only what is undefiled — hence what they receive is established together as a single category. Some say: the three consciousnesses of eye and the rest take as object both good conduct and evil conduct, as well as other dharmas — hence what they receive is each established as its own category; the three consciousnesses of nose and the rest take as object only other dharmas — hence what they receive is established together as a single category.

By this discussion, the terms seen, heard, sensed, and known are, depending on which consciousness they depend upon and take as object, in some respects distinct and in some respects grouped together. If one possesses unwholesome karma, does one thereby possess karma bound to the form and formless realms? Answer: whoever possesses unwholesome karma definitely possesses karma bound to the form and formless realms — that is, one born in the desire realm who has cut off his wholesome roots definitely possesses unwholesome karma, together with a single kind of karma bound to each of the form and formless realms, namely defiled karma; and the same holds for one who has not cut off his wholesome roots but has not yet attained a wholesome mind of the form realm. If one has already attained a wholesome mind of the form realm but has not yet become free of the desire realm's defilement, one possesses unwholesome karma, together with two kinds of form-realm-bound karma, namely wholesome and defiled, and one kind of formless-realm-bound karma, namely defiled. There is possessing karma bound to the form and formless realms without possessing unwholesome karma — namely, one born in the desire realm who has already become free of the desire realm's defilement; or one born in the form realm — that is, one born in the desire realm who has already become free of the desire realm's defilement: if he has not yet attained a wholesome mind of the formless realm, he possesses three kinds of form-realm-bound karma, namely wholesome, defiled, and unobscured-neutral, and one kind of formless-realm-bound karma, namely defiled; if he has already attained a wholesome mind of the formless realm but has not yet become free of the form realm's defilement, he possesses three kinds of form-realm-bound karma, namely wholesome, defiled, and unobscured-neutral, and two kinds of formless-realm-bound karma,

— namely wholesome and defiled. If he has already become free of the form realm's defilement but not yet free of the formless realm's, he possesses two kinds of form-realm-bound karma, namely wholesome and unobscured-neutral, and two kinds of formless-realm-bound karma, namely wholesome and defiled. If he has already become free of the formless realm's defilement, he possesses two kinds of form-realm-bound karma, namely wholesome and unobscured-neutral, and one kind of formless-realm-bound karma, namely wholesome. As for one born in the form realm:

— if he has not yet attained a wholesome mind of the formless realm, he possesses three kinds of form-realm-bound karma, namely wholesome, defiled, and unobscured-neutral, and one kind of formless-realm-bound karma, namely defiled; if he has already attained a wholesome mind of the formless realm but has not yet become free of the form realm's defilement, he possesses three kinds of form-realm-bound karma, namely wholesome, defiled, and unobscured-neutral, and two kinds of formless-realm-bound karma, namely wholesome and defiled; if he has already become free of the form realm's defilement but not yet free of the formless realm's, he possesses two kinds of form-realm-bound karma, namely wholesome and unobscured-neutral, and two kinds of formless-realm-bound karma, namely wholesome and defiled; if he has already become free of the formless realm's defilement, he possesses two kinds of form-realm-bound karma, namely wholesome and unobscured-neutral, and one kind of formless-realm-bound karma, namely wholesome. If one possesses desire-realm-bound wholesome karma, does one thereby possess karma bound to the form and formless realms? Answer: whoever possesses desire-realm-bound wholesome karma definitely possesses karma bound to the form and formless realms. There is possessing karma bound to the form and formless realms without possessing desire-realm-bound wholesome karma — namely, a person who has cut off his wholesome roots; or one born in the form realm:

— that is, if one possesses desire-realm wholesome karma but has not yet attained a wholesome mind of the form realm, one possesses one kind of karma bound to each of the form and formless realms; if one has already attained a wholesome mind of the form realm but has not yet become free of the desire realm's defilement, one possesses two kinds of form-realm-bound karma and one kind of formless-realm-bound karma; if one has already become free of the desire realm's defilement but has not yet attained a wholesome mind of the formless realm, one possesses three kinds of form-realm-bound karma and one kind of formless-realm-bound karma; if one has already attained a wholesome mind of the formless realm but has not yet become free of the form realm's defilement, one possesses three kinds of form-realm-bound karma and two kinds of formless-realm-bound karma; if one has already become free of the form realm's defilement but not yet free of the formless realm's, one possesses two kinds of form-realm-bound karma and two kinds of formless-realm-bound karma; if one has already become free of the formless realm's defilement, one possesses two kinds of form-realm-bound karma and one kind of formless-realm-bound karma. If one has cut off one's wholesome roots, one possesses one kind of karma bound to each of the form and formless realms. If one is born in the form realm and has not yet attained a wholesome mind of the formless realm, one possesses three kinds of form-realm-bound karma and one kind of formless-realm-bound karma; if one has already attained a wholesome mind of the formless realm but has not yet become free of the form realm's defilement, one possesses three kinds of form-realm-bound karma and two kinds of formless-realm-bound karma; if one has already become free of the form realm's defilement but not yet free of the formless realm's, one possesses two kinds of form-realm-bound karma and two kinds of formless-realm-bound karma; if one has already become free of the formless realm's defilement, one possesses two kinds of form-realm-bound karma and one kind of formless-realm-bound karma. As for one who has cut off his wholesome roots and one who is born in the form realm, both alike do not possess desire-realm-bound wholesome karma — the former since he has cut off his wholesome roots, the latter since he has already given up that wholesome karma. If one possesses desire-realm-bound wholesome karma, does one thereby possess wholesome karma bound to the form and formless realms? Answer: a tetralemma should be constructed. There is possessing desire-realm-bound wholesome karma

— without possessing wholesome karma bound to the form and formless realms — namely, one born in the desire realm who has not cut off his wholesome roots but has not yet attained a wholesome mind of the form realm. There is possessing wholesome karma bound to the form and formless realms without possessing desire-realm-bound wholesome karma — namely, one born in the form realm who has attained a wholesome mind of the formless realm. There is possessing both desire-realm-bound wholesome karma and wholesome karma bound to the form and formless realms — namely, one born in the desire realm who has attained a wholesome mind of the formless realm. And there is possessing neither desire-realm-bound wholesome karma nor wholesome karma bound to the form and formless realms — namely, a person who has cut off his wholesome roots. If one possesses desire-realm-bound karma, does one thereby possess form-realm-bound karma? Answer: yes. If one possesses form-realm-bound karma, does one thereby possess desire-realm-bound karma? Answer: yes — that is, one born in the desire realm who has cut off his wholesome roots possesses two kinds of desire-realm-bound karma and one kind of form-realm-bound karma; if he has not cut off his wholesome roots but has not yet attained a wholesome mind of the form realm, he possesses three kinds of desire-realm-bound karma and one kind of form-realm-bound karma; if he has already attained a wholesome mind of the form realm but has not yet become free of the desire realm's defilement, he possesses three kinds of desire-realm-bound karma and two kinds of form-realm-bound karma; if he has already become free of the desire realm's defilement but not yet free of the form realm's, he possesses two kinds of desire-realm-bound karma and three kinds of form-realm-bound karma; if he has already become free of the form realm's defilement, he possesses two kinds of desire-realm-bound karma and two kinds of form-realm-bound karma. If one is born in the form realm and has not yet become free of the form realm's defilement, one possesses one kind of desire-realm-bound karma and three kinds of form-realm-bound karma; if one has already become free of the form realm's defilement, one possesses one kind of desire-realm-bound karma and two kinds of form-realm-bound karma.

If one possesses desire-realm-bound karma, does one thereby possess formless-realm-bound karma? Answer: whoever possesses desire-realm-bound karma possesses formless-realm-bound karma — that is, one born in the desire realm who has cut off his wholesome roots possesses two kinds of desire-realm-bound karma and one kind of formless-realm-bound karma; if he has not cut off his wholesome roots but has not yet become free of the desire realm's defilement, he possesses three kinds of desire-realm-bound karma and one kind of formless-realm-bound karma; if he has already become free of the desire realm's defilement but has not yet attained a wholesome mind of the formless realm, he possesses two kinds of desire-realm-bound karma and one kind of formless-realm-bound karma; if he has already attained a wholesome mind of the formless realm but has not yet become free of the formless realm's defilement, he possesses two kinds of desire-realm-bound karma

— and two kinds of formless-realm-bound karma; if he has already become free of the formless realm's defilement, he possesses two kinds of desire-realm-bound karma and one kind of formless-realm-bound karma. If one is born in the form realm and has not yet attained a wholesome mind of the formless realm, one possesses one kind of desire-realm-bound karma and one kind of formless-realm-bound karma; if one has already attained a wholesome mind of the formless realm but has not yet become free of the formless realm's defilement, one possesses one kind of desire-realm-bound karma and two kinds of formless-realm-bound karma; if one has already become free of the formless realm's defilement, one possesses one kind of desire-realm-bound karma and one kind of formless-realm-bound karma.

There is possessing formless-realm-bound karma without possessing desire-realm-bound karma — namely, a person born in the formless realm: that is, one born in that realm who has not yet become free of that realm's defilement, if he gives rise to a ripening-born mind, possesses three kinds of formless-realm-bound karma; if he does not give rise to a ripening-born mind, he possesses two kinds; if he has already become free of the formless realm's defilement and gives rise to a ripening-born mind, he possesses two kinds; if he does not give rise to a ripening-born mind, he possesses one kind — in every case, he does not possess desire-realm-bound karma at all, since he has already given it up. If one possesses desire-realm-bound karma, does one thereby possess undefiled karma? Answer: a tetralemma should be constructed. There is possessing desire-realm-bound karma without possessing undefiled karma — namely, ordinary beings born in the desire or form realm. There is possessing undefiled karma without possessing desire-realm-bound karma — namely, noble ones born in the formless realm. There is possessing both desire-realm-bound karma and undefiled karma — namely, noble ones born in the desire or form realm. And there is possessing neither desire-realm-bound karma nor undefiled karma — namely, ordinary beings born in the formless realm.

If one possesses form-realm-bound karma, does one thereby possess formless-realm-bound karma? Answer: whoever possesses form-realm-bound karma definitely possesses formless-realm-bound karma — that is, one born in the desire realm who has not yet attained a wholesome mind of the form realm possesses one kind of form-realm-bound karma

— and one kind of formless-realm-bound karma; if he has already attained a wholesome mind of the form realm but has not yet become free of the desire realm's defilement, he possesses two kinds of form-realm-bound karma and one kind of formless-realm-bound karma; if he has already become free of the desire realm's defilement but has not yet attained a wholesome mind of the formless realm, he possesses three kinds of form-realm-bound karma and one kind of formless-realm-bound karma; if he has already attained a wholesome mind of the formless realm but has not yet become free of the form realm's defilement, he possesses three kinds of form-realm-bound karma and two kinds of formless-realm-bound karma; if he has already become free of the form realm's defilement but not yet free of the formless realm's, he possesses two kinds of form-realm-bound karma and two kinds of formless-realm-bound karma; if he has already become free of the formless realm's defilement, he possesses two kinds of form-realm-bound karma and one kind of formless-realm-bound karma. If one is born in the form realm and has not yet attained a wholesome mind of the formless realm, one possesses three kinds of form-realm-bound karma and one kind of formless-realm-bound karma; if one has already attained a wholesome mind of the formless realm but has not yet become free of the form realm's defilement, one possesses three kinds of form-realm-bound karma and two kinds of formless-realm-bound karma; if one has already become free of the form realm's defilement but not yet free of the formless realm's, one possesses two kinds of form-realm-bound karma and two kinds of formless-realm-bound karma; if one has already become free of the formless realm's defilement, one possesses two kinds of form-realm-bound karma

— and one kind of formless-realm-bound karma. There is possessing formless-realm-bound karma without possessing form-realm-bound karma — namely, beings born in the formless realm: that is, one born in that realm who has not yet become free of the formless realm's defilement, if he gives rise to a ripening-born mind, possesses three kinds of formless-realm-bound karma; if he does not give rise to a ripening-born mind, he possesses two kinds; if he has already become free of the formless realm's defilement and gives rise to a ripening-born mind, he possesses two kinds; if he does not give rise to a ripening-born mind, he possesses one kind.

If one possesses form-realm-bound karma, does one thereby possess undefiled karma? Answer: a tetralemma should be constructed. There is possessing form-realm-bound karma without possessing undefiled karma — namely, ordinary beings born in the desire or form realm. There is possessing undefiled karma without possessing form-realm-bound karma —

— namely, noble ones born in the formless realm. There is possessing both form-realm-bound karma and undefiled karma — namely, noble ones born in the desire or form realm. And there is possessing neither form-realm-bound karma nor undefiled karma — namely, ordinary beings born in the formless realm.

If one possesses formless-realm-bound karma, does one thereby possess undefiled karma? Answer: whoever possesses undefiled karma definitely possesses formless-realm-bound karma — that is, noble ones born in the desire or form realm, if they have not yet attained a wholesome mind of the formless realm, possess the undefiled karma of the trainee and one kind of formless-realm-bound karma; if they have already attained a wholesome mind of the formless realm but have not yet become free of the formless realm's defilement, they possess the undefiled karma of the trainee and two kinds of formless-realm-bound karma; if they have already become free of the formless realm's defilement, they possess the undefiled karma of the adept

— and one kind of formless-realm-bound karma. If noble ones are born in the formless realm and have not yet become free of the formless realm's defilement, and give rise to a ripening-born mind,

they possess the undefiled karma of the trainee and three kinds of formless-realm-bound karma; if they do not give rise to a ripening-born mind, they possess the undefiled karma of the trainee and two kinds of formless-realm-bound karma; if they have already become free of the formless realm's defilement and give rise to a ripening-born mind, they possess the undefiled karma of the adept and two kinds of formless-realm-bound karma; if they do not give rise to a ripening-born mind, they possess the undefiled karma of the adept and one kind of formless-realm-bound karma. There is possessing formless-realm-bound karma without possessing undefiled karma — namely, ordinary beings, whether born in the desire or form realm,

who have not yet attained a wholesome mind of the formless realm — in this case they possess one kind of formless-realm-bound karma; if they have already attained a wholesome mind of the formless realm, they possess two kinds of formless-realm-bound karma. If ordinary beings are born in the formless realm, and give rise to a ripening-born mind, they possess three kinds of formless-realm-bound karma; if they do not give rise to a ripening-born mind, they possess two kinds. If one possesses karma bound to the desire, form, and formless realms and undefiled karma all together, into which state is one reborn at death? Answer: into the desire realm, the form realm, the formless realm, or into no place of birth at all. That is, noble ones, if born in the desire realm and not yet free of the desire realm's defilement, possess three kinds of desire-realm-bound karma, two kinds of form-realm-bound karma, one kind of formless-realm-bound karma, and the undefiled karma of the trainee — at death, they are reborn in the desire realm. If they have already become free of the desire realm's defilement but not yet attained a wholesome mind of the formless realm, they possess two kinds of desire-realm-bound karma, three kinds of form-realm-bound karma, one kind of formless-realm-bound karma, and the undefiled karma of the trainee — at death, they are reborn in the form realm. If they have already attained a wholesome mind of the formless realm but not yet become free of the form realm's defilement, they possess two kinds of desire-realm-bound karma, three kinds of form-realm-bound karma, two kinds of formless-realm-bound karma, and the undefiled karma of the trainee — at death, they are likewise reborn in the form realm. If they have already become free of the form realm's defilement but not yet free of the formless realm's, they possess two kinds of desire-realm-bound karma, two kinds of form-realm-bound karma, two kinds of formless-realm-bound karma, and the undefiled karma of the trainee — at death, they are reborn in the formless realm. If they have already become free of the formless realm's defilement, they possess two kinds of desire-realm-bound karma, two kinds of form-realm-bound karma, one kind of formless-realm-bound karma, and the undefiled karma of the adept — at death, they have no further place of birth at all. If noble ones are born in the form realm and have not yet attained a wholesome mind of the formless realm, they possess one kind of desire-realm-bound karma, three kinds of form-realm-bound karma, one kind of formless-realm-bound karma, and the undefiled karma of the trainee —

— at death, they are reborn in the form realm. If they have already attained a wholesome mind of the formless realm but not yet become free of the form realm's defilement, they possess one kind of desire-realm-bound karma, three kinds of form-realm-bound karma, two kinds of formless-realm-bound karma, and the undefiled karma of the trainee — at death, they are likewise reborn in the form realm. If they have already become free of the form realm's defilement but not yet free of the formless realm's, they possess one kind of desire-realm-bound karma, two kinds of form-realm-bound karma, one kind of formless-realm-bound karma, and the undefiled karma of the trainee — at death, they are reborn in the formless realm. If they have already become free of the formless realm's defilement, they possess one kind of desire-realm-bound karma, one kind of form-realm-bound karma, one kind of formless-realm-bound karma, and the undefiled karma of the adept — at death, they have no further place of birth at all. It is for this reason that it is said: one who possesses all four kinds of karma, at death, is reborn either in the desire realm, or in the form realm, or in the formless realm, or has no place of birth at all.