Eighteen Ways a Mind Approaches Its Object

Fifth Aggregate, the Great Elements: the Grasped Nyāsa, Chapter Four, Part Three. There are two kinds of feeling: bodily feeling and mental feeling. And so on, in full. Question: why compose this treatise? Answer: in order to refute a rival doctrine and establish our own — for some hold that feeling is simply a particular phase of mind itself, no different substance at all; others hold that there is only painful feeling, with no genuinely distinct pleasant or neutral feeling at all. It is in order to refute this view, and to show that feeling, distinct from mind, admits of three kinds, that this treatise is composed. Question: why does this passage not ask about a single kind of feeling? Answer: it is simply the intention of the treatise's own author, that this order be followed — and so on, in full. Some say: this passage is meant to show how feeling's own varying classifications mutually subsume one another, not to establish feeling's own basic substance, and hence a single kind is not asked about. There are two kinds of feeling: bodily and mental. There are three kinds of feeling: pleasant, painful, and neither-pleasant-nor-painful. Does the twofold classification subsume the threefold, or does the threefold subsume the twofold? Answer: they mutually subsume one another, each according to its own particular case — that is, bodily feeling subsumes a small portion of all three, and is, in turn, subsumed by them; mental feeling is likewise so — and it is for this reason that it is said that each subsumes the other according to its own particular case. There are four kinds of feeling: feeling bound to the three realms, and unbound feeling. Does the twofold classification subsume the fourfold, or does the fourfold subsume the twofold? Answer: they mutually subsume one another, each according to its own particular case — that is, bodily feeling subsumes a small portion of two of the four, and is, in turn, subsumed by them; the two small portions being desire-realm-bound feeling and form-realm-bound feeling. Mental feeling subsumes two of the four entirely, and a small portion of two others — the two subsumed entirely being formless-realm-bound feeling and unbound feeling, and the two small portions being desire-realm-bound and form-realm-bound feeling — and it is for this reason that it is said that each subsumes the other according to its own particular case. There are five kinds of feeling: the pleasure-faculty, the pain-faculty, the joy-faculty, the displeasure-faculty, and the equanimity-faculty. Does the twofold classification subsume the fivefold, or does the fivefold subsume the twofold? Answer: they mutually subsume one another, each according to its own particular case — that is, bodily feeling subsumes one of the five entirely, and a small portion of two others — the one subsumed entirely being the pain-faculty, and the two small portions being the pleasure-faculty and the equanimity-faculty. Mental feeling subsumes two of the five entirely, and a small portion of two others — the two subsumed entirely being the joy-faculty and the displeasure-faculty, and the two small portions being the pleasure-faculty and the equanimity-faculty — and it is for this reason that it is said that each subsumes the other according to its own particular case. There are six kinds of feeling: feeling arising from eye-contact, feeling arising from ear-, nose-, tongue-, body-, and mind-contact. Does the twofold classification subsume the sixfold, or does the sixfold subsume the twofold? Answer: they mutually subsume one another, each according to its own particular case — that is, bodily feeling subsumes five of the six entirely — the five being feeling arising from eye-contact up through feeling arising from body-contact. Mental feeling subsumes one of the six entirely — namely, feeling arising from mind-contact — and it is for this reason that it is said that each subsumes the other according to its own particular case. There are eighteen kinds of feeling: the six kinds of joy-associated mental-approach, the six kinds of displeasure-associated mental-approach, and the six kinds of equanimity-associated mental-approach. Does the twofold classification subsume the eighteenfold, or does the eighteenfold subsume the twofold? Answer: the twofold subsumes the eighteenfold, but the eighteenfold does not subsume the twofold. Which does it fail to subsume? Namely, contaminated pleasure-faculty, pain-faculty,

— the equanimity-faculty associated with the five sense-consciousnesses, and uncontaminated feeling. Question: why is the contaminated pleasure-faculty not a mental-approach? Answer: the desire realm's own first-dhyāna pleasure-faculty exists only within the five sense-consciousnesses, while the three mental-approaches exist only within mental-consciousness — and hence the contaminated pleasure-faculty is not a mental-approach. Question: the third dhyāna's own contaminated pleasure-faculty exists only within mental-consciousness — why, then, is it not spoken of as a mental-approach? Answer: since it was not included at the outset, it is not established later either. Others say: it is not a complete category, since there is no ground where the entire contaminated pleasure-faculty exists within mental-consciousness alone, and hence it is not established. Others say: though that pleasurable feeling is indeed associated with mental-consciousness, it is not sharp and swift, whereas a mental-approach must necessarily be sharp and swift in its own discriminating turning — and, further, its corresponding pain has no mental-approach either, and hence this too is not established. Question: why is the pain-faculty not a mental-approach? Answer: the pain-faculty is associated only with the five sense-consciousnesses, while a mental-approach is associated with mental-consciousness. Others say: the pain-faculty is incapable of discrimination, and only what is capable of discrimination is established as a mental-approach. Others say: the pain-faculty takes only its own specific characteristic as object, while a mental-approach takes both specific and general characteristics as object. Further: the pain-faculty takes only the present as its object, while a mental-approach takes all three times as its object. Further: the pain-faculty engages its object only once, while a mental-approach engages its object repeatedly.

Further: the pain-faculty is incapable of deliberation, and only what is capable of deliberation is established as a mental-approach. Question: for what reason is the equanimity-faculty associated with the five sense-consciousnesses not a mental-approach? Answer: as already explained for the pain-faculty. Question: why is uncontaminated feeling not a mental-approach? Answer: because uncontaminated feeling possesses none of the marks of a mental-approach. Further: if a feeling is capable of increasing existence, grasping and holding existence, and sustaining and maintaining existence, it is established as a mental-approach — uncontaminated feeling, being capable of diminishing existence, contradicting and harming existence, and destroying existence, is hence not established as a mental-approach. Further: whatever constitutes an object of the view of a real self, and falls under the truth of suffering and its origin, is established as a mental-approach — uncontaminated feeling, not constituting such an object and not falling under those truths, is hence not established as a mental-approach. Twofold and threefold feeling are as already explained. There are thirty-six kinds of feeling: six kinds of joy dependent on attachment, six kinds of joy dependent on renunciation,

six kinds of displeasure dependent on attachment, six kinds of displeasure dependent on renunciation, six kinds of equanimity dependent on attachment, and six kinds of equanimity dependent on renunciation. Does the twofold classification subsume the thirty-sixfold, or does the thirty-sixfold subsume the twofold? Answer: the twofold subsumes the thirty-sixfold, but the thirty-sixfold does not subsume the twofold. Which does it fail to subsume? Namely, as already explained — the contaminated pleasure-faculty, pain-faculty, the equanimity-faculty associated with the five sense-consciousnesses, and uncontaminated feeling — the questions and answers should be understood accordingly, as before. Twofold and threefold feeling are as already explained. There are one hundred and eight kinds of feeling, corresponding to the thirty-six across each of the three times. Does the twofold classification subsume the hundred-and-eightfold, or does the hundred-and-eightfold subsume the twofold? Answer: the twofold subsumes the hundred-and-eightfold, but the hundred-and-eightfold does not subsume the twofold. Which does it fail to subsume? Namely, as already explained — the contaminated pleasure-faculty, up through uncontaminated feeling — the questions and answers as before. Do the threefold and fourfold classifications subsume one another? Answer: they mutually subsume one another, each according to its own particular case — that is, pleasant feeling subsumes a small portion of three of the four — pleasant feeling subsumes, in turn, a small portion of desire-realm-bound, form-realm-bound, and unbound feeling. Painful feeling subsumes a small portion of one of the four — a small portion of desire-realm-bound feeling. Neither-pleasant-nor-painful feeling subsumes one entirely, and a small portion of three others — the one subsumed entirely being formless-realm-bound feeling, and the three small portions being desire-realm-bound, form-realm-bound, and unbound feeling — and it is for this reason that it is said that each subsumes the other according to its own particular case. Do the threefold and fivefold classifications subsume one another? Answer: they mutually subsume one another, each according to its own particular case — that is, pleasant feeling subsumes two entirely — the pleasure-faculty and the joy-faculty. Painful feeling subsumes two entirely — the pain-faculty and the displeasure-faculty. Neither-pleasant-nor-painful feeling subsumes one entirely — the equanimity-faculty,

— and it is for this reason that it is said that each subsumes the other according to its own particular case.

— that is, pleasant feeling subsumes a small portion of all six; painful feeling subsumes a small portion of all six; neither-pleasant-nor-painful feeling subsumes a small portion of all six — the six small portions in each case being feeling arising from eye-contact up through feeling arising from mind-contact — and it is for this reason that it is said that each subsumes the other according to its own particular case. Do the threefold and eighteenfold classifications subsume one another? Answer: the threefold subsumes the eighteenfold, but the eighteenfold does not subsume the threefold. Which does it fail to subsume? Namely, the contaminated pleasure-faculty, pain-faculty, the equanimity-faculty associated with the five sense-consciousnesses, and uncontaminated feeling. The threefold and thirty-sixfold, threefold and hundred-and-eightfold classifications are explained the same way — in every case, the threefold classification fails to subsume the contaminated pleasure-faculty and the rest, up through uncontaminated feeling, the questions and answers as above. Do the fourfold and fivefold classifications subsume one another? Answer: they mutually subsume one another, each according to its own particular case — that is, desire-realm-bound feeling subsumes two entirely and a small portion of three others — the two subsumed entirely being the pain-faculty and the displeasure-faculty, and the three small portions being the pleasure-faculty, the joy-faculty, and the equanimity-faculty. Form-realm-bound feeling subsumes a small portion of three — the pleasure-faculty, the joy-faculty, and the equanimity-faculty. Formless-realm-bound feeling subsumes a small portion of one — the equanimity-faculty. Unbound feeling subsumes a small portion of three — the pleasure-faculty, the joy-faculty, and the equanimity-faculty — and it is for this reason that it is said that each subsumes the other according to its own particular case.

Do the fourfold and sixfold classifications subsume one another? Answer: they mutually subsume one another, each according to its own particular case — that is, desire-realm-bound feeling subsumes two entirely and a small portion of four others — the two subsumed entirely being feeling arising from nose-contact and feeling arising from tongue-contact, and the four small portions being feeling arising from eye-, ear-, body-, and mind-contact. Form-realm-bound feeling subsumes a small portion of four — feeling arising from eye-, ear-, body-, and mind-contact.

Formless-realm-bound feeling subsumes a small portion of one; unbound feeling subsumes a small portion of one — the small portion in each case being feeling arising from mind-contact — and it is for this reason that it is said that each subsumes the other according to its own particular case. Do the fourfold and eighteenfold classifications subsume one another? Answer: the fourfold subsumes the eighteenfold, but the eighteenfold does not subsume the fourfold. Which does it fail to subsume?

Namely, the contaminated pleasure-faculty, pain-faculty, the equanimity-faculty associated with the five sense-consciousnesses, and uncontaminated feeling. The fourfold and thirty-sixfold, fourfold and hundred-and-eightfold classifications are explained the same way, the questions and answers as above.

Do the fivefold and sixfold classifications subsume one another? Answer: they mutually subsume one another, each according to its own particular case — that is, the pleasure-faculty and the equanimity-faculty subsume a small portion of all six — feeling arising from eye-contact up through feeling arising from mind-contact. The pain-faculty subsumes a small portion of five — feeling arising from eye-contact up through feeling arising from body-contact. The displeasure-faculty and the joy-faculty subsume a small portion of one — feeling arising from mind-contact — and it is for this reason that it is said that each subsumes the other according to its own particular case. The fivefold and eighteenfold, fivefold and thirty-sixfold, and fivefold and hundred-and-eightfold classifications should all be explained in exactly the same way as the fourfold and eighteenfold classification above, each according to its own particular case. The sixfold and eighteenfold, sixfold and thirty-sixfold, and sixfold and hundred-and-eightfold classifications should be understood likewise. Do the eighteenfold and thirty-sixfold classifications subsume one another? Answer: they mutually subsume one another, each according to its own particular case — that is, the six kinds of joy-associated mental-approach subsume twelve entirely — the twelve being the six kinds of joy dependent on attachment and the six kinds of joy dependent on renunciation.

The six kinds of displeasure-associated mental-approach subsume twelve entirely — the twelve being the six kinds of displeasure dependent on attachment and the six kinds of displeasure dependent on renunciation. The six kinds of equanimity-associated mental-approach subsume twelve entirely — the twelve being the six kinds of equanimity dependent on attachment and the six kinds of equanimity dependent on renunciation — and it is for this reason that it is said that each subsumes the other according to its own particular case. Do the eighteenfold and hundred-and-eightfold classifications subsume one another? Answer: they mutually subsume one another, each according to its own particular case — that is, the six kinds of joy-associated mental-approach subsume thirty-six entirely — the thirty-six being the six kinds of joy dependent on attachment,

the six kinds of joy dependent on renunciation, each further distinguished across the three times. The six kinds of displeasure-associated mental-approach subsume thirty-six entirely — the thirty-six being the six kinds of displeasure dependent on attachment and the six kinds of displeasure dependent on renunciation, each further distinguished across the three times. The six kinds of equanimity-associated mental-approach subsume thirty-six entirely — the thirty-six being the six kinds of equanimity dependent on attachment,

— and the six kinds of equanimity dependent on renunciation, each further distinguished across the three times — and it is for this reason that it is said that each subsumes the other according to its own particular case. Do the thirty-sixfold and hundred-and-eightfold classifications subsume one another? Answer: they mutually subsume one another, each according to its own particular case — that is, each of the thirty-six subsumes three entirely — this same thirty-six, each further distinguished across the three times — and it is for this reason that it is said that each subsumes the other according to its own particular case.

Question: how are the eighteen mental-approaches established — through their own association, their own self-nature, or their own object? Suppose either is granted — what fault would follow? If established through association, there would be only a single one, namely mental-approach associated with mental-consciousness. If established through self-nature, there would be only three, namely joy-approach, displeasure-approach, and equanimity-approach. If established through object, there would be only six, namely form-approach up through dharma-approach. Why, then, does the treatise speak of eighteen? Answer: it is established through all three conditions taken together, giving eighteen — that is, a single mental-consciousness-associated approach possesses three self-natures — joy, displeasure, and equanimity — each in turn arising by taking any of six kinds of object, such as form, and so giving eighteen in total. Having now explained its self-nature, we should explain why it is so named. For what cause is it called "mental-approach"? Answer: this eighteenfold feeling takes mind as its own proximate condition, and moves within its object — hence it is called "mental-approach." Further, it takes mind as its own proximate condition, causing the mind to move repeatedly within its object, and hence it is called "mental-approach." Further, it is in dependence on mind that it moves near its object, and hence it is called "mental-approach." With respect to its object, it is sharp, swift, and delights in repeated discrimination, and hence it is called "approach" — exactly as a sharp, swift woman, repeatedly toward her own husband, gives rise to discriminating behavior, sometimes taking on the aspect of joy, sometimes of displeasure, sometimes of equanimity — just so, this sharp, swift feeling, repeatedly toward its six objects, gives rise to discriminating activity, sometimes moving in a manner conducive to joy, sometimes to displeasure, sometimes to equanimity. It is for this reason that it is called "mental-approach." Question: are these eighteen mental-approaches confined to the mental ground alone, or do they also occur within the five sense-consciousnesses? Answer: they occur only within the mental ground, not within the five sense-consciousnesses. Question: if so, why does the sūtra say that, having seen form with the eye, one gives rise to joy-approach with respect to form conducive to joy, displeasure-approach with respect to form conducive to displeasure, and equanimity-approach with respect to form conducive to equanimity, and so on, in full, up through, having known dharmas with the mind, one gives rise to joy-approach with respect to dharmas conducive to joy, displeasure-approach with respect to dharmas conducive to displeasure, and equanimity-approach with respect to dharmas conducive to equanimity? Answer: because it is drawn forth by the five sense-consciousness bodies, and, for the sake of describing the pathway involved, it is spoken of in this way — yet the mental-approach itself occurs only within the mental ground, exactly as the contemplation of impurity, too, occurs only within the mental ground, even though the sūtra speaks of "having seen form with the eye, one then observes its impurity and dwells fully established in it," this too being spoken of on account of the pathway drawn forth by eye-consciousness.

— for the sake of describing the pathway involved. And the sūtra further says, "having seen form with the eye," and so on, in full — and it is on this basis that it is known that mental-approach does not occur within the five sense-consciousnesses. Question: the sūtra also says "having known dharmas with the mind" — does this, then, mean it does not occur within mental-consciousness either? Answer: this is spoken with reference to what is most prominent, and hence there is no fault — that is, though the very first moments of joy and the rest are also, in some sense, a mental-approach, they are not yet clear and sharp; only once discrimination toward the object becomes sharp and swift a second time is it properly called a mental-approach. It is for this reason that the sūtra says "having known dharmas with the mind" — and, further, the five sense-consciousnesses have no capacity for mental-approach at all, as already explained above. Question: is the discrimination belonging to the anterior and posterior periods also a mental-approach? Why does the sūtra not mention this? Answer: since mental-approach follows specifically from what is clear and evident, the sūtra speaks only of the present — and, by this same class of reasoning, the past and future should likewise be understood to be included. Question: for those who give rise to discrimination of form without having actually seen form, and so on, up through discrimination of touch without having actually touched anything — is the joy and the rest thereby produced a mental-approach? Answer: it is indeed a mental-approach — the sūtra, however, speaks according to what is clear and evident, saying "having seen form," and so on, in full. Question: for those who, having seen form with the eye, give rise to discrimination of sound and the rest, up through, having known dharmas with the mind, give rise to discrimination of form and the rest — is the joy and the rest thereby produced a mental-approach? Answer: it is indeed a mental-approach — the sūtra, however, speaks according to what is clear and evident, saying "having seen form," and so on, in full — for, stated in this way, the relation between the perceiver and the perceived, and between each faculty and its own proper object, together with the aspect and the object taken, all become clear and evident; were it not stated in this way, it would remain unclear.

Question: of these eighteen mental-approaches, how many take a mixed object, and how many take an unmixed object? Answer: fifteen take an unmixed object — namely, the three form-approaches, up through the three touch-approaches. The remainder take either a mixed or an unmixed object — namely, the three dharma-approaches, which take as their object the six internal sense-fields together with the external dharma-sense-field, whether taken together as a whole or separately, one at a time, counting as an unmixed object; while taking these same seven, whether together or separately, together with one, two, or up to all five of the remaining external sense-fields, counts as a mixed object. Among these same five external sense-fields, taking two or more of them together in combination is likewise called a mixed object — since the dharma-approach's own "dharma" carries a general sense, it is on account of this combined taking that it differs from the preceding fifteen.

Question: is there such a thing as form and the rest that is definitely conducive to joy, up through definitely conducive to equanimity? Answer: depending on the object alone, there is not; depending on the continuum, there is — that is, given forms and the rest, they may at one time be agreeable, at another time disagreeable, or agreeable in relation to one person yet disagreeable in relation to another, or neither agreeable nor disagreeable in relation to yet another. Others say: form and the rest are conducive to joy with respect to those one is close to, conducive to displeasure with respect to those one is hostile toward, and conducive to equanimity with respect to those in between.

Question: of these eighteen mental-approaches, how many continue on into rebirth, and how many accompany the ending of life? Answer: six — namely, the six equanimity-approaches. Why is this so? Because every joy- and displeasure-approach turns by way of a superior act of attention, and neither rebirth-continuation nor the ending of life involves any such superior act of attention. Question: how many mental-approaches exist, respectively, at each of the stages of embryonic development, such as the kalala stage? Answer: all eighteen may potentially be present at each. Question: how many mental-approaches are capable of bringing about freedom from defilement? Answer: one — namely, the mixed-object equanimity-dharma-approach, since it alone is capable of serving as the uninterrupted path; if the liberation-path is meant, it may generally include a mixed object, the joy-dharma-approach, and, at the level of preparatory practice and further progress, the remaining approaches as well.

Question: of these eighteen mental-approaches, how many exist, and in which realm or ground?

Answer: the desire realm possesses all of them. Within the form realm, the first two dhyānas each possess twelve, excluding the six displeasure-approaches; the third and fourth dhyānas each possess six, further excluding the six joy-approaches. Within the formless realm, the access-stage of the sphere of boundless space, if it is granted that a separately-taking mental-approach exists there, possesses four equanimity-approaches — namely, form, sound, touch, and dharma; but if it is held that only a collectively-taking mental-approach exists there, then there is only a single dharma-equanimity-approach. According to this final account, it should be said that there are four; the four formless fundamental grounds, together with the access-stages of the upper three, each possess only a single dharma-equanimity-approach.

Question: how many mental-approaches take as their object dharmas belonging to which realm? Answer: among the eighteen belonging to the desire realm, six take only desire-realm-bound dharmas as their object — namely, the joy-, displeasure-, and equanimity-approaches taking smell and taste as their object; nine take, broadly, either desire- or form-realm-bound dharmas as their object — namely, the joy-, displeasure-, and equanimity-approaches taking form, sound, and touch as their object; three take, broadly, dharmas bound to any of the three realms, or unbound dharmas, as their object — namely, the joy-, displeasure-, and equanimity-approaches taking dharmas as their object. Among the twelve belonging to each of the first two dhyānas, four take only desire-realm-bound dharmas as their object — namely, the joy- and equanimity-approaches taking smell and taste as their object; six take, broadly, either desire- or form-realm-bound dharmas as their object — namely, the joy- and equanimity-approaches taking form, sound, and touch as their object;

two take, broadly, dharmas bound to any of the three realms, or unbound dharmas, as their object — namely, the joy- and equanimity-approaches taking dharmas as their object. Among the six belonging to each of the third and fourth dhyānas,

two take only desire-realm-bound dharmas as their object — namely, the equanimity-approaches taking smell and taste as their object; three take, broadly, either desire- or form-realm-bound dharmas as their object — namely, the equanimity-approaches taking form, sound, and touch as their object; one takes, broadly, dharmas bound to any of the three realms, or unbound dharmas, as its object — namely, the equanimity-approach taking dharmas as its object. As for the access-stage of the sphere of boundless space, if it is granted that four mental-approaches exist there, three take only form-realm-bound dharmas as their object — namely, the equanimity-approaches taking form, sound, and touch as their object; one takes, broadly, either form- or formless-realm-bound dharmas, or unbound dharmas, as its object — namely, the equanimity-approach taking dharmas as its object. If it is held that there is only a single mental-approach there — namely, the dharma-equanimity-approach — then that one, broadly, takes either form- or formless-realm-bound dharmas, or unbound dharmas, as its object. The four formless fundamental grounds, together with the access-stages of the upper three, each possess only a single dharma-equanimity-approach, and each, broadly, takes either formless-realm-bound dharmas or unbound dharmas as its object. Question: who possesses how many of these various mental-approaches? Answer: one born in the desire realm who has not yet obtained a form-realm wholesome mind possesses all of the desire realm's own eighteen, eight of each of the first two dhyānas, four of each of the third and fourth dhyānas, and one of the formless realm. If one has obtained a form-realm wholesome mind, but is not yet free of the desire realm's own defilement,

one possesses all eighteen of the desire realm's own, ten of the first dhyāna, eight of the second dhyāna, four of each of the third and fourth dhyānas, and one of the formless realm. If one has already become free of the desire realm's own defilement, but has not yet obtained a second-dhyāna wholesome mind, one possesses twelve of each of the desire realm and the first dhyāna, eight of the second dhyāna, four of each of the third and fourth dhyānas, and one of the formless realm. If one has obtained a second-dhyāna wholesome mind, but is not yet free of the first dhyāna's own defilement, one possesses twelve of each of the desire realm and the first dhyāna, ten of the second dhyāna, four of each of the third and fourth dhyānas, and one of the formless realm. If one has already become free of the first dhyāna's own defilement, but has not yet obtained a third-dhyāna wholesome mind, one possesses twelve of each of the desire realm, the first dhyāna, and the second dhyāna, four of each of the third and fourth dhyānas, and one of the formless realm.

If one has obtained a third-dhyāna wholesome mind, but not yet a fourth-dhyāna wholesome mind, one possesses twelve of each of the desire realm, the first dhyāna, and the second dhyāna, six of the third dhyāna, four of the fourth dhyāna, and one of the formless realm. If one has obtained a fourth-dhyāna wholesome mind, but not yet a sphere-of-boundless-space wholesome mind, one possesses twelve of each of the desire realm, the first dhyāna, and the second dhyāna, six of each of the third and fourth dhyānas, and one of the formless realm. If one has obtained a sphere-of-boundless-space wholesome mind — according to those who hold that four mental-approaches exist at that access-stage —

one possesses twelve of each of the desire realm, the first dhyāna, and the second dhyāna, six of each of the third and fourth dhyānas, four of the sphere of boundless space, and one of each of the upper three formless spheres. According to those who hold that only a single mental-approach exists at that access-stage, one possesses one of each of the four formless spheres,

— with everything else as already explained. If one is born in the first dhyāna, and has not yet obtained a second-dhyāna wholesome mind, one possesses twelve of the first dhyāna, eight of the second dhyāna, four of each of the third and fourth dhyānas, and one of the formless realm; and, in the desire realm, one possesses a single dharma-equanimity-approach dependent on renunciation, since a mind of the penetration-of-transformation type, arising together with it, takes form and the rest as its object collectively. Others say: one possesses three —

— namely, form-, sound-, and dharma-equanimity-approach dependent on renunciation, arising together with a mind of the penetration-of-transformation type — for, when this mind takes as its object a bodily expression it has itself given rise to, this yields a form-equanimity-approach taking form as its object; when it takes as its object a verbal expression it has itself given rise to, this yields a sound-equanimity-approach taking sound as its object; and when it takes as its object some magically-transformed event, taking it collectively, this yields a dharma-equanimity-approach taking dharmas as its object. Others say: one possesses six — namely, the six equanimity-approaches — arising together with a mind of the penetration-of-transformation type, since this mind is capable of taking its object either collectively or separately. If one has obtained a second-dhyāna wholesome mind, but is not yet free of the first dhyāna's own defilement, one possesses ten of the second dhyāna — with everything else as already explained. If one has already become free of the first dhyāna's own defilement, but has not yet obtained a third-dhyāna wholesome mind, one possesses twelve of the second dhyāna — with everything else as already explained. If one has obtained a third-dhyāna wholesome mind, but not yet a fourth-dhyāna wholesome mind, one possesses six of the third dhyāna — with everything else as already explained. If one has obtained a fourth-dhyāna wholesome mind, but not yet a sphere-of-boundless-space wholesome mind, one possesses six of the fourth dhyāna — with everything else as already explained. If one has obtained a sphere-of-boundless-space wholesome mind, some say one possesses four of the sphere of boundless space and one of each of the upper three formless spheres; others say one possesses one of each of the four formless spheres — with everything else as already explained. If one is born in the second dhyāna, and has not yet obtained a third-dhyāna wholesome mind, one possesses twelve of the second dhyāna, four of each of the third and fourth dhyānas, and one of the formless realm; and, in the desire realm, as already explained, one possesses one of the first dhyāna, namely a dharma-equanimity-approach dependent on renunciation, taken collectively. Others say: one possesses three — namely, form-, sound-, and dharma-equanimity-approach — for, taking a bodily expression it has itself given rise to as object, this yields a form-equanimity-approach; taking a verbal expression it has itself given rise to as object, this yields a sound-equanimity-approach; and taking some magically-transformed event, taken collectively, this yields a dharma-equanimity-approach. Others say: one possesses four — namely, form-, sound-, touch-, and dharma-equanimity-approach — for, being born in the second dhyāna, when the three consciousness-bodies of the first dhyāna arise, their own accompanying, separately-taking equanimity-approaches for form, sound, and touch may potentially be present, since the first dhyāna's own unobscured-neutral mental-consciousness may manifest, or since a penetration-of-transformation mind may take its object either collectively or separately. If one has obtained a third-dhyāna wholesome mind, but not yet a fourth-dhyāna wholesome mind, one possesses six of the third dhyāna — with everything else as already explained. If one has obtained a fourth-dhyāna wholesome mind, but not yet a sphere-of-boundless-space wholesome mind, one possesses six of the fourth dhyāna — with everything else as already explained. If one has obtained a sphere-of-boundless-space wholesome mind, some say one possesses four of the sphere of boundless space and one of each of the upper three formless spheres; others say one possesses one of each of the four formless spheres — with everything else as already explained. If one is born in the third dhyāna, and has not yet obtained a fourth-dhyāna wholesome mind,

one possesses six of the third dhyāna, four of the fourth dhyāna, and one of the formless realm — with the desire realm and the first dhyāna as already explained.

One possesses one of the second dhyāna, namely a dharma-equanimity-approach, arising together with a penetration-of-transformation mind, taking form and the rest as its object collectively. Others say: one possesses three — namely, form-, touch-, and dharma-equanimity-approach — arising together with a penetration-of-transformation mind, since this mind is capable of taking its object either collectively or separately. If one has obtained a fourth-dhyāna wholesome mind and so on, everything is as already explained. If one is born in the fourth dhyāna, the number one possesses should be worked out following the same pattern as above. If one is born in the formless realm, one does not possess any lower mental-approach at all, but does possess those of one's own ground and above, again to be worked out following the same pattern as above, in full.

Question: how, then, are these various mental-approaches obtained? Answer: at the moment of becoming free from the desire realm's own defilement, during the first eight uninterrupted and liberation paths, one obtains, at each stage, six mental-approaches belonging to the first dhyāna's own access-stage; at the ninth uninterrupted path, one obtains twelve belonging to the first dhyāna itself together with its own access-stage, and one belonging to the desire realm — namely, a dharma-equanimity-approach. Others say: one obtains three — namely, form-, sound-, and dharma-equanimity-approach. Others say: one obtains six — namely, the six equanimity-approaches. At the moment of becoming free from the first dhyāna's own defilement, during the first eight uninterrupted and liberation paths, one obtains, at each stage, six mental-approaches belonging to the second dhyāna's own access-stage; at the ninth uninterrupted path, one obtains twelve belonging to the third dhyāna together with its own access-stage — the desire realm as already explained — and one belonging to the first dhyāna, namely a dharma-equanimity-approach. Others say: one obtains three — namely, form-, sound-, and dharma-equanimity-approach. Others say: one obtains four — namely, form-, sound-, touch-, and dharma-equanimity-approach. At the moment of becoming free from the second dhyāna's own defilement, during the first eight uninterrupted and liberation paths, one obtains, at each stage, six mental-approaches belonging to the third dhyāna's own access-stage; at the ninth uninterrupted path, one obtains six belonging to the third dhyāna together with its own access-stage — the desire realm and the first dhyāna as already explained —

and one belonging to the second dhyāna, namely a dharma-equanimity-approach. Others say: one obtains three — namely, form-, touch-, and dharma-equanimity-approach. At the moment of becoming free from the third dhyāna's own defilement, during the first eight uninterrupted and liberation paths, one obtains, at each stage, six mental-approaches belonging to the fourth dhyāna's own access-stage; at the ninth uninterrupted path, one obtains six belonging to the fourth dhyāna together with its own access-stage — the desire realm and the first two dhyānas as already explained — and one belonging to the third dhyāna.

Others say: one obtains three, as explained for the second dhyāna. At the moment of becoming free from the fourth dhyāna's own defilement, during every uninterrupted and liberation path, one obtains, at each stage, four belonging to the sphere of boundless space. Others say: one obtains only one. At the moment of becoming free from the sphere of boundless space's own defilement, up through becoming free from the sphere of nothing-whatsoever's own defilement,

during every uninterrupted and liberation path, one obtains, in every case, only one. At the moment of attaining the fruit of arhatship, one obtains twelve of each of the desire realm and the first two dhyānas, six of each of the third and fourth dhyānas, four of the sphere of boundless space — others say one — and one of each of the upper three formless spheres. Having now explained obtainment through freedom from defilement, we should explain obtainment through birth — that is, when one dies out of a higher ground and is reborn into a lower one, one obtains all of one's own ground's mental-approaches, together with whatever is fitting of the lower ground's own — and, as with obtainment, so too should giving up, and cutting off, be worked out in full, following the same pattern as above.

These eighteen mental-approaches, on account of their distinction into those dependent on attachment and those dependent on renunciation, are called by the World-Honored One the "thirty-six verses of the Teacher." Here, feeling conducive to defilement is called "dependent on attachment," and feeling conducive to wholesomeness is called "dependent on renunciation." Question: why does the treatise not mention the unobscured-neutral kind? Answer: because it, too, is already spoken of within these two categories — that is, unobscured-neutral feeling has both a defilement-conducive aspect and a wholesomeness-conducive aspect: the defilement-conducive aspect is subsumed under "dependent on attachment," and the wholesomeness-conducive aspect is subsumed under "dependent on renunciation." Question: why are these called "verses of the Teacher"? Answer: these distinguishing verses are capable of revealing the Great Teacher, being the Teacher's own distinguishing mark, and hence are called "verses of the Teacher" — for it is on the basis of these very verses that only the Buddha, the Great Teacher, is able to know them and to expound them without any obstruction whatsoever — as the sūtra says: whenever an assembly, out of reverence and faith, receives the Tathāgata's teaching, he feels no elation; and whenever they fail to receive it with reverence, he feels no sorrow — abiding instead in correct mindfulness, correct awareness, and pure equanimity. Others say: these are, rather, the heretical teachers' own verses, since they are the very ones caught in confused attachment to them. Others say: these should instead be called the "Teacher's footprints," being the very paths every heterodox teacher treads. Others say: these should instead be called the "path of the enemy" — craving being called "the enemy," since it is in dependence on this that one turns, or, alternately, every affliction alike being called "the enemy," since it is in dependence on these that one turns, and hence this is called "the enemy's path." Others say: these should instead be called the "sword-path," since to travel upon them is to suffer harm — as it is said, a brahmin's own third "mind-sword",

— when brandished, gives rise to evil and invites suffering.

Question: how many of these thirty-six exist, and in which realm or ground? Answer: the desire realm possesses all of them; within the form realm, the first two dhyānas each possess twenty, the third and fourth dhyānas each possess ten. Within the formless realm, the access-stage of the sphere of boundless space, if it is granted that a separately-taking mental-approach exists there, possesses five; if it is said that only a collectively-taking kind exists there, then there are only two. According to this final account, it should be said that there are five; the four formless fundamental grounds, together with the access-stages of the upper three, each possess only two. Question: of these thirty-six, how many take as their object dharmas belonging to which realm? Answer: among the desire realm's own thirty-six, twelve take only desire-realm-bound dharmas as their object; eighteen take, broadly, either desire- or form-realm-bound dharmas as their object; six take, broadly, dharmas bound to any of the three realms, or unbound dharmas, as their object. Among the twenty belonging to each of the first two dhyānas, four take only desire-realm-bound dharmas as their object; six take only form-realm-bound dharmas as their object; six take, broadly, either desire- or form-realm-bound dharmas as their object; two take, broadly, either form- or formless-realm-bound dharmas, or unbound dharmas, as their object; two take, broadly, dharmas bound to any of the three realms, or unbound dharmas, as their object. Among the ten belonging to each of the third and fourth dhyānas, two take only desire-realm-bound dharmas as their object; three take only form-realm-bound dharmas as their object; three take, broadly, either desire- or form-realm-bound dharmas as their object;

one takes, broadly, either form- or formless-realm-bound dharmas, or unbound dharmas, as its object; one takes, broadly, dharmas bound to any of the three realms, or unbound dharmas, as its object. As for the access-stage of the sphere of boundless space: if it is said that there are five, three take only form-realm-bound dharmas as their object, one takes, broadly, either formless-realm-bound or unbound dharmas as its object, and one takes, broadly, either form- or formless-realm-bound, or unbound dharmas, as its object. If it is said that there are two, one takes, broadly, either formless-realm-bound or unbound dharmas as its object, and one takes, broadly, either form- or formless-realm-bound, or unbound dharmas, as its object. The four formless fundamental grounds, together with the access-stages of the upper three, each possess two, both of which take, broadly, either formless-realm-bound or unbound dharmas as their object.

Question: who possesses how many of these thirty-six? Answer: one born in the desire realm who has cut off wholesome roots possesses eighteen of the desire realm, eight of each of the first two dhyānas, four of each of the latter two dhyānas, and one of each of the four formless spheres. If one has not cut off wholesome roots, but has not yet obtained a form-realm wholesome mind, one possesses thirty-six of the desire realm — with the higher grounds as already explained. If one has obtained a first-dhyāna wholesome mind, but is not yet free of the desire realm's own defilement, one possesses thirty-six of the desire realm, fourteen of the first dhyāna — with the higher grounds as already explained. If one has already become free of the desire realm's own defilement, but has not yet obtained a second-dhyāna wholesome mind, one possesses twelve of the desire realm, twenty of the first dhyāna — with the higher grounds as already explained. If one has obtained a second-dhyāna wholesome mind, but is not yet free of the first dhyāna's own defilement, one possesses twelve of the desire realm, twenty of the first dhyāna, fourteen of the second dhyāna — with the higher grounds as already explained. If one has already become free of the first dhyāna's own defilement, but has not yet obtained a third-dhyāna wholesome mind, one possesses twelve of each of the desire realm and the first dhyāna, twenty of the second dhyāna — with the higher grounds as already explained.

If one has obtained a third-dhyāna wholesome mind, but is not yet free of the second dhyāna's own defilement, one possesses twelve of each of the desire realm and the first dhyāna,

twenty of the second dhyāna, ten of the third dhyāna — with the higher grounds as already explained. If one has already become free of the second dhyāna's own defilement, but has not yet obtained a fourth-dhyāna wholesome mind, one possesses twelve of each of the desire realm and the first two dhyānas, ten of the third dhyāna — with the higher grounds as already explained. If one has obtained a fourth-dhyāna wholesome mind, but is not yet free of the third dhyāna's own defilement, one possesses twelve of each of the desire realm and the first two dhyānas, fourteen of each of the latter two dhyānas, and one of each of the formless spheres. If one has already become free of the third dhyāna's own defilement, but has not yet obtained a sphere-of-boundless-space wholesome mind, one possesses twelve of each of the desire realm and the first two dhyānas, six of the third dhyāna, fourteen of the fourth dhyāna, and one of each of the formless spheres. If one has obtained a sphere-of-boundless-space wholesome mind, but is not yet free of the fourth dhyāna's own defilement, one possesses five of the sphere of boundless space — others say two — and one of each of the upper three formless spheres, with the lower grounds as already explained. If one has already become free of the fourth dhyāna's own defilement, but has not yet obtained a sphere-of-boundless-consciousness wholesome mind, one possesses six of the fourth dhyāna, five of the sphere of boundless space — others say two — and one of each of the upper three formless spheres, with the lower grounds as already explained. If one has obtained a sphere-of-boundless-consciousness wholesome mind, but is not yet free of the sphere of boundless space's own defilement, one possesses two of the sphere of boundless consciousness, and one of each of the upper two formless spheres, with the lower grounds as already explained. If one has already become free of the sphere of boundless space's own defilement, but has not yet obtained a sphere-of-nothing-whatsoever wholesome mind, one possesses four of the sphere of boundless space — others say one — two of the sphere of boundless consciousness, and one of each of the upper two formless spheres, with the lower grounds as already explained. If one has obtained a sphere-of-nothing-whatsoever wholesome mind, but is not yet free of the sphere of boundless consciousness's own defilement, one possesses two of the sphere of nothing-whatsoever, and one of the Peak of Existence, with the lower grounds as already explained. If one has already become free of the sphere of boundless consciousness's own defilement, but has not yet obtained a Peak-of-Existence wholesome mind, one possesses one of the sphere of boundless consciousness, two of the sphere of nothing-whatsoever, and one of the Peak of Existence, with the lower grounds as already explained. If one has obtained a Peak-of-Existence wholesome mind, but is not yet free of the sphere of nothing-whatsoever's own defilement, one possesses two of the Peak of Existence, with the lower grounds as already explained. If one has already become free of the sphere of nothing-whatsoever's own defilement, but not yet of the Peak of Existence's own defilement, one possesses one of the sphere of nothing-whatsoever, two of the Peak of Existence, with the lower grounds as already explained. If one has already become free of the Peak of Existence's own defilement, one possesses one of the Peak of Existence, with the lower grounds as already explained. If one is born in the first dhyāna, and has not yet obtained a second-dhyāna wholesome mind, one possesses twenty of the first dhyāna, eight of the second dhyāna, four of each of the latter two dhyānas, and one of each of the four formless spheres; and one possesses, of the desire realm, a single dharma-equanimity-approach dependent on renunciation. Others say one possesses three — namely, form-, sound-, and dharma-equanimity-approach dependent on renunciation. Others say one possesses six — namely, the six equanimity-approaches dependent on renunciation. If one has obtained a second-dhyāna wholesome mind, but is not yet free of the first dhyāna's own defilement, one possesses fourteen of the second dhyāna — with everything else as already explained. If one has already become free of the first dhyāna's own defilement, but has not yet obtained a third-dhyāna wholesome mind, one possesses twelve of the first dhyāna, twenty of the second dhyāna — with everything else as already explained — and so on, up through becoming free of the Peak of Existence's own defilement, explained in full as above. And, as with one born in the first dhyāna, so too, in exactly the same way, should this be worked out in full for one born in the second dhyāna and so on, according to what is fitting in each case; and obtainment, giving up, and cutting off should likewise be worked out following the same pattern as above. As the sūtra says: by relying on the six kinds of joy dependent on renunciation, as one's own support, basis, and foundation, one is able to reject, abandon, and utterly disgorge the six kinds of joy dependent on attachment — and, in this way, cutting-off is achieved. By relying on the six kinds of displeasure dependent on renunciation, as one's own support, basis, and foundation, one is able to reject, abandon, and utterly disgorge the six kinds of displeasure dependent on attachment — and, in this way, cutting-off is achieved. By relying on the six kinds of equanimity dependent on renunciation, as one's own support, basis, and foundation, one is able to reject, abandon, and utterly disgorge the six kinds of equanimity dependent on attachment — and, in this way, cutting-off is achieved. This should be understood to describe a temporary cutting-off, spoken of loosely as "cutting-off." It is further said that, by relying on the six kinds of joy dependent on renunciation, as one's own support, basis, and foundation, one is able to reject, abandon, and utterly disgorge the six kinds of displeasure dependent on renunciation — and, in this way, cutting-off is achieved — and this should be understood to describe becoming free of the desire realm's own defilement. It is further said that, by relying on the six kinds of equanimity dependent on renunciation, as one's own support, basis, and foundation, one is able to reject, abandon, and utterly disgorge the six kinds of joy dependent on renunciation — and, in this way, cutting-off is achieved — and this should be understood to describe becoming free of the second dhyāna's own defilement. It is further said that, by relying on the basis of equanimity belonging to a single kind of nature, as one's own support, basis, and foundation, one is able to reject, abandon, and utterly disgorge the basis of equanimity belonging to every varied kind of nature — and, in this way, cutting-off is achieved — and this should be understood to describe becoming free of the fourth dhyāna's own defilement. It is further said that, by relying on what is not of that same kind of nature, as one's own support, basis, and foundation, one is able to reject, abandon, and utterly disgorge the basis of equanimity belonging to a single kind of nature — and, in this way, cutting-off is achieved — and this should be understood to describe becoming free of the sphere of neither-perception-nor-non-perception's own defilement, since "not of that same kind of nature" refers to the uncontaminated path, which alone is capable of freeing one from the defilement of the sphere of neither-perception-nor-non-perception.