The Cultivation Census, Applied Again

There is a case of not cultivating the pure first dhyāna, and also not cultivating the uncontaminated — namely, when an already-attained mundane or uncontaminated wisdom other than the first dhyāna becomes currently manifest.

Or when a not-yet-attained mundane or uncontaminated wisdom other than the first dhyāna becomes currently manifest, without thereby cultivating either the pure first dhyāna or the uncontaminated.

Or when any defiled mind or neutral mind whatsoever becomes currently manifest; or when one abides in the attainment of no-perception or the attainment of cessation; or when one is reborn among the gods of no-perception. As for an already-attained mundane wisdom other than the first dhyāna becoming currently manifest: here, "another ground" refers specifically to everything from the desire realm and the stage of proximate access, excluding the first dhyāna, clear through the sphere of neither-perception-nor-non-perception — that is, when a previously-attained mundane excellent quality belonging to any of these grounds becomes currently manifest,

its own force does not even extend to its own second instant, let alone being capable of cultivating any other future excellent quality; and, since it is not itself the first dhyāna, it therefore has no cultivating relationship at all with either the pure or the uncontaminated first dhyāna. As for an already-attained uncontaminated wisdom other than the first dhyāna becoming currently manifest: here too, "another ground" refers specifically to everything from the stage of proximate access, excluding the first dhyāna, clear through the sphere of nothing-at-all — that is, when a previously-attained uncontaminated excellent quality belonging to any of these grounds becomes currently manifest, its own force does not even extend to its own second instant, let alone being capable of cultivating any other future excellent quality; and, since it is not itself the first dhyāna, it therefore has no cultivating relationship at all with either the pure or the uncontaminated first dhyāna. As for a not-yet-attained mundane wisdom other than the first dhyāna becoming currently manifest, without thereby cultivating either the pure first dhyāna or the uncontaminated: here too, "another ground" refers specifically to everything from the desire realm and the stage of proximate access, excluding the first dhyāna, clear through the sphere of neither-perception-nor-non-perception — that is, an ordinary worldling giving rise to a previously-unattained desire-realm contemplation of impurity, mindfulness of breathing, mindfulness-foundation, threefold meaning-contemplation, or other wisdom accomplished through hearing or reflection, currently manifest; or an ordinary worldling becoming free from the defilement of the desire realm, at every preparatory path, the nine uninterrupted paths, and the eight paths of liberation; or that same ordinary worldling, not yet free from the defilement of desire, based on the stage of proximate access, giving rise to the three immeasurables, the first two liberations, the first four bases of totality, the contemplation of impurity, mindfulness of breathing, the mindfulness-foundations,

the threefold meaning-contemplation, and the heat, summit, patient-acceptance, and mundane-supreme-dharma stages; or, already free from the defilement of desire, based on the stage of proximate access, giving rise to the heat, summit, patient-acceptance, and mundane-supreme-dharma stages; or, based on the meditative interval, giving rise to the heat, summit, patient-acceptance, and mundane-supreme-dharma stages; or that same ordinary worldling, based on the second dhyāna's own proximate access as the preparatory practice, becoming free from the defilement of the first dhyāna, at that preparatory path, the nine uninterrupted paths, and the nine paths of liberation; or that same ordinary worldling, based on the second dhyāna, drawing forth the five superknowledges, at every preparatory path, the five uninterrupted paths, and the three paths of liberation, giving rise to the four immeasurables, the first two liberations, the first four bases of totality, the contemplation of impurity, the mindfulness-foundations, the threefold meaning-contemplation, and the heat, summit, patient-acceptance, and mundane-supreme-dharma stages — some say: also at the moment of giving rise to mindfulness of breathing; or that same ordinary worldling becoming free from the defilement of the second dhyāna, at every preparatory, uninterrupted, and liberation path; or that same ordinary worldling, based on the third dhyāna, drawing forth the five superknowledges, at every preparatory path, the five uninterrupted paths, and the three paths of liberation, giving rise to the three immeasurables, the contemplation of impurity, the mindfulness-foundations, the threefold meaning-contemplation, and the heat, summit, patient-acceptance, and mundane-supreme-dharma stages — some say: also at the moment of giving rise to mindfulness of breathing; or that same ordinary worldling becoming free from the defilement of the third dhyāna, at every preparatory, uninterrupted, and liberation path; or that same ordinary worldling, based on the fourth dhyāna, drawing forth the five superknowledges, at every preparatory path, the five uninterrupted paths, and the three paths of liberation, giving rise to the three immeasurables, the pure liberation, the last four bases of totality, the first eight totality-bases, the contemplation of impurity, the mindfulness-foundations, the threefold meaning-contemplation, and the heat, summit, patient-acceptance, and mundane-supreme-dharma stages; or that same ordinary worldling becoming free from the defilement of the fourth dhyāna, at every preparatory, uninterrupted, and liberation path; or that same ordinary worldling giving rise to the sphere of infinite space's own liberation, totality-base, and mindfulness-foundation; or that same ordinary worldling becoming free from the defilement of the sphere of infinite space, the sphere of infinite consciousness, and the sphere of nothing-at-all, at every preparatory, uninterrupted, and liberation path; or that same ordinary worldling giving rise to the sphere of infinite consciousness's, the sphere of nothing-at-all's, and the sphere of neither-perception-nor-non-perception's own liberation and mindfulness-foundation, together with the sphere of infinite consciousness's own

totality-base. If noble ones give rise to a previously-unattained desire-realm contemplation of impurity, mindfulness of breathing, mindfulness-foundation, threefold meaning-contemplation, or other wisdom accomplished through hearing or reflection, currently manifest; or that noble one becoming free from the defilement of the desire realm by means of the mundane path, if the mundane serves as the preparatory practice, at every preparatory path, the nine uninterrupted paths, and the eight paths of liberation; or becoming free from the defilement of the desire realm by means of the uncontaminated path, if the mundane serves as the preparatory practice, at that preparatory path; or, not yet free from the defilement of desire, as a follower-through-faith, refining one's faculties into a follower-through-vision, if the mundane serves as the preparatory practice, at that preparatory path; or that noble one, not yet free from the defilement of desire, based on the stage of proximate access, giving rise to the three immeasurables,

the first two liberations, the first four bases of totality, the contemplation of impurity, mindfulness of breathing, mundane mindfulness-foundations, and the threefold meaning-contemplation, and the seven excellent bases; or at the moment of giving rise to the subtlest mind of the perception belonging to the attainment of cessation. At all such moments, one gives rise to a previously-unattained mundane wisdom other than the first dhyāna currently manifest, without cultivating either the pure first dhyāna or the uncontaminated. As for a not-yet-attained uncontaminated wisdom other than the first dhyāna becoming currently manifest, without thereby cultivating either the pure first dhyāna or the uncontaminated: here too, "another ground" refers specifically to the following — one not yet free from the defilement of desire entering correctly determined liberation from birth, across the four mind-moments each of the direct realization of the four truths; or one already free from the defilement of desire, based on the stage of proximate access, entering correctly determined liberation from birth, across the four mind-moments each of the direct realization of suffering, origin, and cessation, and the three mind-moments of the direct realization of the path; or becoming free from the defilement of the desire realm by means of the uncontaminated path, if the uncontaminated serves as the preparatory practice, at every preparatory path, the nine uninterrupted paths, and the eight paths of liberation; or, not yet free from the defilement of desire, as a follower-through-faith, refining one's faculties into a follower-through-vision, if the uncontaminated serves as the preparatory practice, at that preparatory, uninterrupted, and liberation path; or, not yet free from the defilement of desire, giving rise to the uncontaminated mindfulness-foundations. At all such moments, one gives rise to a previously-unattained uncontaminated wisdom other than the first dhyāna currently manifest, without cultivating either the pure first dhyāna or the uncontaminated. As for any defiled mind whatsoever becoming currently manifest: this refers to a mind associated with any of the three realms' own defilements or secondary defilements, since such a mind, being associated with the heavy, sluggish, indolent nature of the portion conforming to regression, can only cultivate something once it is instead associated with the light, buoyant, energetic nature of the portion conforming to advancement. As for any neutral mind whatsoever becoming currently manifest: this refers to any of the three realms' own unobscured-neutral mind, since such a mind, being unstable, unabiding, and insubstantial in its own nature, feeble like a rotten seed, can only cultivate something once its own nature is instead stable, abiding, substantial, and vigorous. As for abiding in the attainment of no-perception or the attainment of cessation: this is because, being mindless, one can only cultivate something by means of a mind. As for being reborn among the gods of no-perception: some hold that, throughout that entire class of homogeneous existence, a wholesome mind never arises at all; others hold —

that, although a wholesome mind does indeed arise among those gods, it is not itself a basis for cultivation, and so has no cultivating relationship at all. This passage speaks specifically of one born in a ground capable of cultivation who nonetheless does not cultivate —

though there is likewise a failure to cultivate among those born elsewhere, this is not mentioned, being easy enough to understand on its own. Just as stated for the first dhyāna, so too should the very same be said for the second and third dhyānas — since, at the final path of liberation for becoming free from a lower ground's defilement, one may in each case either enter the fundamental ground or fail to enter it.

"If one cultivates the pure fourth dhyāna, does one also cultivate the uncontaminated? Conversely, if one cultivates the uncontaminated fourth dhyāna, does one also cultivate the pure?" Answer: a full tetralemma should be formed. There is a case of cultivating the pure fourth dhyāna without cultivating the uncontaminated — namely, when an already-attained pure fourth dhyāna becomes currently manifest; or when a not-yet-attained pure fourth dhyāna becomes currently manifest, without thereby cultivating the uncontaminated. As for an already-attained pure fourth dhyāna becoming currently manifest: this refers to ordinary worldlings and noble ones alike — whether trainee or, indeed, the Tathāgata himself — who, for the sake of dwelling happily in this very life and the like, give rise to a previously-attained mundane fourth dhyāna currently manifest — at such a moment, its own force does not even extend to its own second instant, let alone being capable of cultivating any other future excellent quality; yet, since the very state of being currently manifest is itself practice-cultivation, this is properly called "cultivating the pure fourth dhyāna." As for a not-yet-attained pure fourth dhyāna becoming currently manifest, without thereby cultivating the uncontaminated: this refers to an ordinary worldling becoming free from the defilement of the third dhyāna, at the final path of liberation, and, for the sake of becoming free from the defilement of the fourth dhyāna, if the fourth dhyāna itself serves as the preparatory practice, at that preparatory path; or that same ordinary worldling, based on the fourth dhyāna, drawing forth the five superknowledges, at every preparatory path, the five uninterrupted paths, and the three paths of liberation, giving rise to the three immeasurables, the pure liberation, the last four bases of totality, the first eight totality-bases, the contemplation of impurity, the mindfulness-foundations, the threefold meaning-contemplation, and the heat, summit, patient-acceptance, and mundane-supreme-dharma stages. At all such moments, one gives rise to a previously-unattained pure fourth dhyāna currently manifest, without cultivating the uncontaminated. There is a case of cultivating the uncontaminated fourth dhyāna without cultivating the pure — namely, when an already-attained uncontaminated fourth dhyāna becomes currently manifest; or when a not-yet-attained uncontaminated fourth dhyāna becomes currently manifest, without thereby cultivating the pure; or when a not-yet-attained mundane wisdom other than the fourth dhyāna, or a not-yet-attained uncontaminated wisdom other than the fourth dhyāna, becomes currently manifest, cultivating the uncontaminated fourth dhyāna without the pure. As for an already-attained uncontaminated fourth dhyāna becoming currently manifest: this refers to noble ones — whether trainee or, indeed, the Tathāgata himself — who, for the sake of dwelling happily in this very life and the like, give rise to a previously-attained uncontaminated fourth dhyāna currently manifest — at such a moment, its own force does not even extend to its own second instant, let alone being capable of cultivating any other future excellent quality; yet, since the very state of being currently manifest is itself practice-cultivation, this is properly called "cultivating the uncontaminated fourth dhyāna." As for a not-yet-attained uncontaminated fourth dhyāna becoming currently manifest, without thereby cultivating the pure: this refers to the moment when, based on the fourth dhyāna, one enters correctly determined liberation from birth, across the three mind-moments each of the direct realization of suffering, origin, and cessation, and the four mind-moments of the direct realization of the path; or when a noble one, based on the fourth dhyāna, becomes free from the defilement of the fourth dhyāna clear through the sphere of nothing-at-all, at every uninterrupted and liberation path, and becomes free from the defilement of the sphere of neither-perception-nor-non-perception, across the nine uninterrupted paths and eight paths of liberation; or when, based on the fourth dhyāna, as a follower-through-faith, one refines one's faculties into a follower-through-vision, at the uninterrupted and liberation paths, or a time-liberated arhat refines his faculties into an unshakeable one, across the nine uninterrupted paths and eight paths of liberation. At all such moments, one gives rise to a previously-unattained uncontaminated fourth dhyāna currently manifest, without cultivating the pure. As for a not-yet-attained mundane wisdom other than the fourth dhyāna becoming currently manifest, cultivating the uncontaminated fourth dhyāna without the pure: here, "another ground" spoken of in terms of wisdom refers specifically to everything from the stage of proximate access, excluding the fourth dhyāna, clear through the sphere of neither-perception-nor-non-perception — that is, a noble one, based on the stage of proximate access, becoming free from the defilement of the fourth dhyāna clear through the sphere of neither-perception-nor-non-perception, if the mundane serves as the preparatory practice, at that preparatory path, based on the stage of proximate access, already free from the defilement of the third dhyāna, as a follower-through-faith, refining his faculties into a follower-through-vision, or a time-liberated one refining his faculties into an unshakeable one, if the mundane serves as the preparatory practice, at that preparatory path; or, already free from the defilement of the third dhyāna, a noble one, based on the stage of proximate access, giving rise to the three immeasurables, the first two liberations, the first four bases of totality, the contemplation of impurity, mindfulness of breathing, mundane mindfulness-foundations, the threefold meaning-contemplation, and the seven excellent bases; or at the moment of giving rise to unhindered understanding and the growth of the mundane unhindered understanding; or at the moment of giving rise to emptiness-of-emptiness, wishlessness-of-wishlessness, and signlessness-of-signlessness, and their growth; or that same noble one, based on the first dhyāna, becoming free from the defilement of the fourth dhyāna clear through the sphere of neither-perception-nor-non-perception, if the mundane serves as the preparatory practice, at that preparatory path, based on the first dhyāna, already free from the defilement of the third dhyāna, as a follower-through-faith, refining his faculties into a follower-through-vision, or a time-liberated one refining his faculties into an unshakeable one, if the mundane serves as the preparatory practice, at that preparatory path; or at the moment of the intermediate mind of interwoven practice based on the first dhyāna;

or, already free from the defilement of the third dhyāna, a noble one, based on the first dhyāna, drawing forth the five superknowledges, at every preparatory path, the five uninterrupted paths, and the two paths of liberation, together with the mundane mind-reading-knowledge superknowledge's own path of liberation, giving rise to the four immeasurables, the first two liberations, the first four bases of totality, the contemplation of impurity, mundane mindfulness-foundations, the threefold meaning-contemplation, and the seven excellent bases — some say: also at the moment of giving rise to mindfulness of breathing; or at the moment of giving rise to unhindered understanding and the growth of the mundane unhindered understanding; or at the moment of giving rise to emptiness-of-emptiness, wishlessness-of-wishlessness, and signlessness-of-signlessness, and their growth; or that same noble one, based on the meditative interval, becoming free from the defilement of the fourth dhyāna clear through the sphere of neither-perception-nor-non-perception, if the mundane serves as the preparatory practice, at that preparatory path, based on the meditative interval, already free from the defilement of the third dhyāna, as a follower-through-faith, refining his faculties into a follower-through-vision, or a time-liberated one refining his faculties into an unshakeable one, if the mundane serves as the preparatory practice, at that preparatory path; or, already free from the defilement of the third dhyāna, a noble one, based on the meditative interval, giving rise to the three immeasurables, the first two liberations, the first four bases of totality, the contemplation of impurity, mindfulness of breathing, mundane mindfulness-foundations, the threefold meaning-contemplation, and the seven excellent bases —

or at the moment of giving rise to unhindered understanding and the growth of the mundane unhindered understanding; or at the moment of giving rise to emptiness-of-emptiness, wishlessness-of-wishlessness, and signlessness-of-signlessness, and their growth. Just as stated for the first dhyāna, so too, in full, for the second dhyāna and the third dhyāna, the only difference being that, based on the third dhyāna, the immeasurable of sympathetic joy and the first two liberations and first four bases of totality are excluded, everything else remaining as stated before; or that same noble one becoming free from the defilement of the fourth dhyāna by means of the mundane path, if the sphere of infinite space's own proximate access serves as the preparatory practice, at every preparatory, uninterrupted, and liberation path; or that same noble one becoming free from the defilement of the sphere of infinite space, the sphere of infinite consciousness, and the sphere of nothing-at-all by means of the mundane path, if the mundane serves as the preparatory practice, at every preparatory, uninterrupted, and liberation path; or that same noble one, based on a formless concentration, becoming free from the defilement of the four formless spheres by means of the uncontaminated path, if the mundane serves as the preparatory practice, at that preparatory path, based on a formless concentration; or a time-liberated arhat refining his faculties into an unshakeable one, if the mundane serves as the preparatory practice, at that preparatory path; or that noble one giving rise to a formless mundane liberation and the last two totality-bases; or that same noble one, based on a formless concentration, giving rise to mundane mindfulness-foundations, two kinds of unhindered understanding, and the growth of the two kinds of mundane unhindered understanding; or at the moment of giving rise to emptiness-of-emptiness, wishlessness-of-wishlessness, and signlessness-of-signlessness, and their growth; or at the moment of giving rise to the subtle mind of the perception belonging to the attainment of cessation. At all such moments, one gives rise to a previously-unattained mundane wisdom other than the fourth dhyāna currently manifest, cultivating the uncontaminated fourth dhyāna without the pure. As for a not-yet-attained uncontaminated wisdom other than the fourth dhyāna becoming currently manifest, cultivating the uncontaminated fourth dhyāna without the pure: here, "another ground" spoken of in terms of wisdom refers specifically to everything from the stage of proximate access, excluding the fourth dhyāna, clear through the sphere of nothing-at-all — that is, based on the stage of proximate access, becoming free from the defilement of the fourth dhyāna clear through the sphere of nothing-at-all, if the uncontaminated serves as the preparatory practice, at every preparatory, uninterrupted, and liberation path, and becoming free from the defilement of the sphere of neither-perception-nor-non-perception, if the uncontaminated serves as the preparatory practice,

at that preparatory path, the nine uninterrupted paths, and the eight paths of liberation; or, based on the stage of proximate access, already free from the defilement of the third dhyāna, as a follower-through-faith, refining one's faculties into a follower-through-vision, if the uncontaminated serves as the preparatory practice, at that preparatory, uninterrupted, and liberation path, or a time-liberated arhat refining his faculties into an unshakeable one, if the uncontaminated serves as the preparatory practice, at that preparatory path, across the nine uninterrupted paths and eight paths of liberation; or that noble one, already free from the defilement of the third dhyāna, based on the stage of proximate access, giving rise to the uncontaminated mindfulness-foundations and the growth of the uncontaminated unhindered understanding; or that same noble one, based on the first dhyāna, becoming free from the defilement of the fourth dhyāna clear through the sphere of nothing-at-all, if the uncontaminated serves as the preparatory practice, at every preparatory, uninterrupted, and liberation path, and becoming free from the defilement of the sphere of neither-perception-nor-non-perception, if the uncontaminated serves as the preparatory practice,

at that preparatory path, the nine uninterrupted paths, and the eight paths of liberation; or, based on the first dhyāna, already free from the defilement of the third dhyāna, as a follower-through-faith, refining one's faculties into a follower-through-vision, if the uncontaminated serves as the preparatory practice, at that preparatory, uninterrupted, and liberation path, or a time-liberated arhat refining his faculties into an unshakeable one, if the uncontaminated serves as the preparatory practice, at that preparatory path, across the nine uninterrupted paths and eight paths of liberation; or at the moment of the first and last minds of interwoven practice based on the first dhyāna; or that noble one, already free from the defilement of the third dhyāna, based on the first dhyāna, giving rise to the uncontaminated mind-reading-knowledge superknowledge, the uncontaminated mindfulness-foundations, and the growth of the uncontaminated unhindered understanding — the meditative interval is explained just as the stage of proximate access above, and the second and third dhyānas are explained just as the first dhyāna above; or that same noble one, based on the sphere of infinite space, becoming free from the defilement of the sphere of infinite space clear through

the sphere of nothing-at-all, if the uncontaminated serves as the preparatory practice, at every preparatory, uninterrupted, and liberation path, and becoming free from the defilement of the sphere of neither-perception-nor-non-perception, if the uncontaminated serves as the preparatory practice, at that preparatory path, across the nine uninterrupted paths and eight paths of liberation;

or, based on the sphere of infinite space, a time-liberated arhat refining his faculties into an unshakeable one, if the uncontaminated serves as the preparatory practice, at that preparatory path,

across the nine uninterrupted paths and eight paths of liberation; or at the moment of giving rise to the uncontaminated liberation of the sphere of infinite space, and, based on the sphere of infinite space, the uncontaminated mindfulness-foundations and the growth of the two kinds of uncontaminated unhindered understanding. Just as stated for the sphere of infinite space, so too with the sphere of infinite consciousness and the sphere of nothing-at-all, the only difference being that each becomes free from the defilement of the ground above it. At all such moments, one gives rise to a previously-unattained uncontaminated wisdom other than the fourth dhyāna currently manifest, cultivating the uncontaminated fourth dhyāna without the pure.

There is a case of cultivating both the pure and the uncontaminated fourth dhyāna at once — namely, when a not-yet-attained pure fourth dhyāna becomes currently manifest, cultivating the uncontaminated; or when a not-yet-attained uncontaminated fourth dhyāna becomes currently manifest, cultivating the pure; or when a not-yet-attained uncontaminated wisdom other than the fourth dhyāna becomes currently manifest,

cultivating both the pure fourth dhyāna and the uncontaminated. As for a not-yet-attained pure fourth dhyāna becoming currently manifest, cultivating the uncontaminated: this refers to a noble one becoming free from the defilement of the third dhyāna by means of the mundane path, at the final path of liberation, who, based on the fourth dhyāna, becomes free from the defilement of the fourth dhyāna clear through the sphere of neither-perception-nor-non-perception, if the mundane serves as the preparatory practice, at that preparatory path, based on the fourth dhyāna, refining his faculties into a follower-through-vision, or a time-liberated one refining his faculties into an unshakeable one, if the mundane serves as the preparatory practice, at that preparatory path; or at the moment of the intermediate mind of interwoven practice based on the fourth dhyāna; or that noble one, based on the fourth dhyāna, drawing forth the five superknowledges, at every preparatory path, the five uninterrupted paths, and the two paths of liberation, together with the mundane mind-reading-knowledge superknowledge's own path of liberation; or that noble one, based on the fourth dhyāna, giving rise to the three immeasurables, the pure liberation, the last four bases of totality, the first eight totality-bases,

the contemplation of impurity, mundane mindfulness-foundations, the threefold meaning-contemplation, and the seven excellent bases; or, based on the fourth dhyāna, at the moment of giving rise to unhindered understanding and the growth of the mundane unhindered understanding; or at the moment of giving rise to araṇā-samādhi, wish-knowledge, and boundary concentration, and their growth; or, based on the fourth dhyāna, at the moment of giving rise to emptiness-of-emptiness, wishlessness-of-wishlessness, and signlessness-of-signlessness, and their growth. At all such moments, one gives rise to a previously-unattained pure fourth dhyāna currently manifest, cultivating the uncontaminated. As for a not-yet-attained uncontaminated fourth dhyāna becoming currently manifest, cultivating the pure: this refers to the moment when, based on the fourth dhyāna, one enters correctly determined liberation from birth, across the single mind-moment each of the direct realization of suffering, origin, and cessation; or when, based on the fourth dhyāna, one becomes free from the defilement of the fourth dhyāna clear through the sphere of neither-perception-nor-non-perception, if the uncontaminated serves as the preparatory practice, at that preparatory path; or, based on the fourth dhyāna, attaining the arhat's fruit at the moment the knowledge of exhaustion first arises; or, based on the fourth dhyāna, as a follower-through-faith, refining one's faculties into a follower-through-vision, if the uncontaminated serves as the preparatory practice, at that preparatory path; or a time-liberated arhat refining his faculties into an unshakeable one, if the uncontaminated serves as the preparatory practice, at that preparatory path and the final path of liberation; or at the moment of the first and last minds of interwoven practice based on the fourth dhyāna; or, based on the fourth dhyāna, at the moment of giving rise to the uncontaminated mind-reading-knowledge superknowledge, the uncontaminated mindfulness-foundations, and the growth of the uncontaminated unhindered understanding. At all such moments, one gives rise to a previously-unattained uncontaminated fourth dhyāna currently manifest, cultivating the pure. As for a not-yet-attained uncontaminated wisdom other than the fourth dhyāna becoming currently manifest, cultivating both the pure fourth dhyāna and the uncontaminated: here, "another ground" spoken of in terms of wisdom refers specifically to everything from the stage of proximate access, excluding the fourth dhyāna, clear through the sphere of nothing-at-all — that is, based on the stage of proximate access clear through the third dhyāna, becoming free from the defilement of the third dhyāna, at the final path of liberation, based on that same ground, attaining the arhat's fruit at the moment the knowledge of exhaustion first arises; or, based on that same ground, a time-liberated arhat refining his faculties into an unshakeable one, at the final path of liberation; or, based on a formless concentration, attaining the arhat's fruit at the moment the knowledge of exhaustion first arises; or, based on that same ground, a time-liberated arhat refining his faculties into an unshakeable one, at the final path of liberation. At all such moments, one gives rise to a previously-unattained uncontaminated wisdom other than the fourth dhyāna currently manifest, cultivating both the pure fourth dhyāna and the uncontaminated.

There is a case of not cultivating the pure fourth dhyāna, and also not cultivating the uncontaminated — namely, when an already-attained mundane or uncontaminated wisdom other than the fourth dhyāna becomes currently manifest; or when a not-yet-attained mundane or uncontaminated wisdom other than the fourth dhyāna becomes currently manifest, without thereby cultivating either the pure fourth dhyāna or the uncontaminated; or when any defiled mind or neutral mind whatsoever becomes currently manifest; or when one abides in the attainment of no-perception or the attainment of cessation; or when one is reborn among the gods of no-perception. As for an already-attained mundane wisdom other than the fourth dhyāna becoming currently manifest: here, "another ground" refers to —

everything from the stage of proximate access, excluding the fourth dhyāna, clear through the sphere of neither-perception-nor-non-perception — that is, when a previously-attained mundane excellent quality belonging to any of these grounds becomes currently manifest, its own force does not even extend to its own second instant, let alone being capable of cultivating any other future excellent quality; and, since it is not itself the fourth dhyāna, it therefore has no cultivating relationship at all with either the pure or the uncontaminated fourth dhyāna. As for an already-attained uncontaminated wisdom other than the fourth dhyāna becoming currently manifest: here too, "another ground" refers specifically to everything from the stage of proximate access, excluding the fourth dhyāna, clear through the sphere of nothing-at-all — that is, when a previously-attained uncontaminated excellent quality belonging to any of these grounds becomes currently manifest, its own force does not even extend to its own second instant, let alone being capable of cultivating any other future excellent quality; and, since it is not itself the fourth dhyāna, it therefore has no cultivating relationship at all with either the pure or the uncontaminated fourth dhyāna.

As for a not-yet-attained mundane wisdom other than the fourth dhyāna becoming currently manifest, without thereby cultivating either the pure fourth dhyāna or the uncontaminated: here too, "another ground" refers specifically to everything from the desire realm, excluding the fourth dhyāna, clear through the sphere of neither-perception-nor-non-perception — that is, an ordinary worldling giving rise to a previously-unattained desire-realm contemplation of impurity, mindfulness of breathing, mindfulness-foundation, threefold meaning-contemplation, or other wisdom accomplished through hearing or reflection, currently manifest; or that same ordinary worldling becoming free from the defilement of the desire realm, at every preparatory, uninterrupted, and liberation path; or that same ordinary worldling, based on the stage of proximate access, giving rise to the three immeasurables, the first two liberations, the first four bases of totality, the contemplation of impurity, mindfulness of breathing, the mindfulness-foundations, and the threefold meaning-contemplation,

and the heat, summit, patient-acceptance, and mundane-supreme-dharma stages; or that same ordinary worldling, based on the first dhyāna, for the sake of becoming free from the defilement of the first dhyāna, at the preparatory path, based on the first dhyāna, drawing forth the five superknowledges, at every preparatory path, the five uninterrupted paths, and the three paths of liberation, giving rise to the four immeasurables, the first two liberations, the first four bases of totality, the contemplation of impurity, the mindfulness-foundations, the threefold meaning-contemplation, and the heat, summit, patient-acceptance, and mundane-supreme-dharma stages — some say: also at the moment of giving rise to mindfulness of breathing; or that same ordinary worldling, based on the meditative interval, for the sake of becoming free from the defilement of the first dhyāna, at the preparatory path, based on the meditative interval, giving rise to the three immeasurables, the first two liberations, the first four bases of totality, the contemplation of impurity,

mindfulness of breathing, the mindfulness-foundations, the threefold meaning-contemplation, and the heat, summit, patient-acceptance, and mundane-supreme-dharma stages. Just as stated for the first dhyāna, so too, in full, for the second dhyāna and the third dhyāna, the only difference being that each becomes free from the defilement of the ground above it — and, for the third dhyāna itself,

excluding the liberations, the bases of totality, and the immeasurable of sympathetic joy; or that same ordinary worldling, based on the fourth dhyāna's own proximate access, becoming free from the defilement of the third dhyāna, at that preparatory path, the nine uninterrupted paths, and the eight paths of liberation; or that same ordinary worldling, based on the sphere of infinite space's own proximate access, becoming free from the defilement of the fourth dhyāna, at that preparatory path, the nine uninterrupted paths, and the eight paths of liberation; or that same ordinary worldling, based on the sphere of infinite space, at the ninth path of liberation for becoming free from a lower ground's defilement, and at the preparatory path for becoming free from its own ground's defilement, giving rise to the sphere of infinite space's own liberation, totality-base, and mindfulness-foundation; or that same ordinary worldling, based on the sphere of infinite consciousness's own proximate access, becoming free from the defilement of the sphere of infinite space, at that preparatory path,

the nine uninterrupted paths, and the eight paths of liberation. Just as with the sphere of infinite space, so too, in full, with the sphere of infinite consciousness and the sphere of nothing-at-all, the only difference being that the sphere of nothing-at-all excludes the totality-bases; or that same ordinary worldling, based on the sphere of neither-perception-nor-non-perception's own proximate access, becoming free from the defilement of the sphere of nothing-at-all, at that preparatory path, the nine uninterrupted paths, and the eight paths of liberation; or that same ordinary worldling, based on the sphere of neither-perception-nor-non-perception, at the ninth path of liberation for becoming free from a lower ground's defilement, giving rise to the sphere of neither-perception-nor-non-perception's own liberation and mindfulness-foundation.

If noble ones give rise to a previously-unattained desire-realm contemplation of impurity, mindfulness of breathing, mindfulness-foundation, threefold meaning-contemplation, or other wisdom accomplished through hearing or reflection, currently manifest; or that noble one becoming free from the defilement of the desire realm clear through the second dhyāna by means of the mundane path, if the mundane serves as the preparatory practice, at every preparatory, uninterrupted, and liberation path; or becoming free from the defilement of the desire realm clear through the second dhyāna by means of the uncontaminated path, if the mundane serves as the preparatory practice, at that preparatory path; or that same noble one becoming free from the defilement of the third dhyāna by means of the mundane path, if the mundane serves as the preparatory practice, at that preparatory path, the nine uninterrupted paths, and the eight paths of liberation; or becoming free from the defilement of the third dhyāna by means of the uncontaminated path, if the mundane serves as the preparatory practice, at that preparatory path; or, not yet free from the defilement of the third dhyāna, as a follower-through-faith, based on the stage of proximate access, refining one's faculties into a follower-through-vision, if the mundane serves as the preparatory practice, at that preparatory path; or that same noble one, not yet free from the defilement of the third dhyāna, based on the stage of proximate access, giving rise to the three immeasurables, the first two liberations, the first four bases of totality, the contemplation of impurity, mindfulness of breathing, mundane mindfulness-foundations, the threefold meaning-contemplation, and the seven excellent bases; or, not yet free from the defilement of the third dhyāna, as a follower-through-faith, based on the first dhyāna, refining one's faculties into a follower-through-vision, if the mundane serves as the preparatory practice, at that preparatory path; or that same noble one, not yet free from the defilement of the third dhyāna, based on the first dhyāna, drawing forth the five superknowledges, at every preparatory path, the five uninterrupted paths, and the two paths of liberation, together with the mundane mind-reading-knowledge superknowledge's own path of liberation, giving rise to the four immeasurables, the first two liberations, the first four bases of totality, the contemplation of impurity, mundane mindfulness-foundations, the threefold meaning-contemplation, and the seven excellent bases — some say:

also at the moment of giving rise to mindfulness of breathing; or, not yet free from the defilement of the third dhyāna, as a follower-through-faith, based on the meditative interval, refining one's faculties into a follower-through-vision,

if the mundane serves as the preparatory practice, at that preparatory path; or that same noble one, not yet free from the defilement of the third dhyāna, based on the meditative interval, giving rise to the three immeasurables, the first two liberations, the first four bases of totality, the contemplation of impurity, mindfulness of breathing, mundane mindfulness-foundations, and the threefold meaning-contemplation, and the seven excellent bases; or, not yet free from the defilement of the third dhyāna, as a follower-through-faith, based on the second dhyāna, refining one's faculties into a follower-through-vision, if the mundane serves as the preparatory practice, at that preparatory path; or that same noble one, not yet free from the defilement of the third dhyāna,

based on the second dhyāna, drawing forth the five superknowledges, at every preparatory path, the five uninterrupted paths, and the two paths of liberation, together with the mundane mind-reading-knowledge superknowledge's own path of liberation, giving rise, based on the second dhyāna, to the four immeasurables, the first two liberations, the first four bases of totality, the contemplation of impurity, mundane mindfulness-foundations, the threefold meaning-contemplation, and the seven excellent bases — some say: also at the moment of giving rise to mindfulness of breathing;

or, not yet free from the defilement of the third dhyāna, as a follower-through-faith, based on the third dhyāna, refining one's faculties into a follower-through-vision, if the mundane serves as the preparatory practice,

at that preparatory path; or that same noble one, not yet free from the defilement of the third dhyāna, based on the third dhyāna, drawing forth the five superknowledges, at every preparatory path, the five uninterrupted paths, and the three paths of liberation, together with the mundane mind-reading-knowledge superknowledge's own path of liberation, giving rise, based on the third dhyāna, to the three immeasurables, the contemplation of impurity, mundane mindfulness-foundations, and the threefold meaning-contemplation, and the seven excellent bases — some say: also at the moment of giving rise to mindfulness of breathing; or at the moment of giving rise to the subtlest mind of the perception belonging to the attainment of cessation. At all such moments, one gives rise to a previously-unattained mundane wisdom other than the fourth dhyāna currently manifest, without cultivating either the pure fourth dhyāna or the uncontaminated. As for a not-yet-attained uncontaminated wisdom other than the fourth dhyāna becoming currently manifest, without thereby cultivating either the pure fourth dhyāna or the uncontaminated: here too, "another ground" refers to —

everything from the stage of proximate access clear through the third dhyāna — that is, based on the stage of proximate access clear through the third dhyāna, entering correctly determined liberation from birth, across the four mind-moments each of the direct realization of the four truths; or becoming free from the defilement of the desire realm by means of the uncontaminated path, if the uncontaminated serves as the preparatory practice, at every preparatory, uninterrupted, and liberation path; or becoming free from the defilement of the desire realm by means of the mundane path, if the uncontaminated serves as the preparatory practice, at that preparatory path, based on the stage of proximate access, becoming free from the defilement of the first and second dhyānas, if the uncontaminated serves as the preparatory practice, at every preparatory, uninterrupted, and liberation path, and becoming free from the defilement of the third dhyāna, if the uncontaminated serves as the preparatory practice, at that preparatory path, the nine uninterrupted paths, and the eight paths of liberation; or, not yet free from the defilement of the third dhyāna, as a follower-through-faith, based on the stage of proximate access, refining one's faculties into a follower-through-vision, if the uncontaminated serves as the preparatory practice, at every preparatory, uninterrupted, and liberation path; or that same noble one, not yet free from the defilement of the third dhyāna, based on the stage of proximate access, giving rise to the uncontaminated mindfulness-foundations; or, based on the first dhyāna, becoming free from the defilement of the first and second dhyānas, if the uncontaminated serves as the preparatory practice,

at every preparatory, uninterrupted, and liberation path, and becoming free from the defilement of the third dhyāna, if the uncontaminated serves as the preparatory practice, at that preparatory path, the nine uninterrupted paths, and the eight paths of liberation; or, not yet free from the defilement of the third dhyāna, as a follower-through-faith, based on the first dhyāna, refining one's faculties into a follower-through-vision, if the uncontaminated serves as the preparatory practice, at that preparatory, uninterrupted, and liberation path; or that same noble one, not yet free from the defilement of the third dhyāna, based on the first dhyāna, giving rise to the uncontaminated mind-reading-knowledge superknowledge and the uncontaminated mindfulness-foundations; or, based on the meditative interval, becoming free from the defilement of the first and second dhyānas, if the uncontaminated serves as the preparatory practice, at every preparatory, uninterrupted, and liberation path, and becoming free from the defilement of the third dhyāna, if the uncontaminated serves as the preparatory practice, at that preparatory path, the nine uninterrupted paths, and the eight paths of liberation; or, not yet free from the defilement of the third dhyāna, as a follower-through-faith, based on the meditative interval, refining one's faculties into a follower-through-vision, if the uncontaminated serves as the preparatory practice, at that preparatory, uninterrupted, and liberation path; or that same noble one, not yet free from the defilement of the third dhyāna, based on the meditative interval, giving rise to the uncontaminated mindfulness-foundations; or, based on the second dhyāna, becoming free from the defilement of the second dhyāna, if the uncontaminated serves as the preparatory practice, at every preparatory, uninterrupted, and liberation path, and becoming free from the defilement of the third dhyāna, if the uncontaminated serves as the preparatory practice, at that preparatory path, the nine uninterrupted paths, and the eight paths of liberation; or, not yet free from the defilement of the third dhyāna, as a follower-through-faith, based on the second dhyāna, refining one's faculties into a follower-through-vision, if the uncontaminated serves as the preparatory practice, at that preparatory, uninterrupted, and liberation path; or that same noble one, not yet free from the defilement of the third dhyāna, based on the second dhyāna, giving rise to the uncontaminated mind-reading-knowledge superknowledge and the uncontaminated mindfulness-foundations; or, based on the third dhyāna, becoming free from the defilement of the third dhyāna, if the uncontaminated serves as the preparatory practice, at that preparatory path, the nine uninterrupted paths, and the eight paths of liberation; or, not yet free from the defilement of the third dhyāna, as a follower-through-faith, based on the third dhyāna, refining one's faculties into a follower-through-vision, if the uncontaminated serves as the preparatory practice, at that preparatory, uninterrupted, and liberation path; or that same noble one, not yet free from the defilement of the third dhyāna, based on the third dhyāna, giving rise to the uncontaminated mind-reading-knowledge superknowledge

and the uncontaminated mindfulness-foundations. At all such moments, one gives rise to a previously-unattained uncontaminated wisdom other than the fourth dhyāna currently manifest, without cultivating either the pure fourth dhyāna or the uncontaminated. As for any defiled mind whatsoever, and so on down to being reborn among the gods of no-perception, this is explained just as stated above for the first dhyāna. Just as stated for the fourth dhyāna, so too, in full, clear through the sphere of nothing-at-all — since, at the final path of liberation for becoming free from a lower ground's defilement, one must, in every one of these grounds, necessarily enter the fundamental ground. Question: why is it that, based on a proximate-access ground, at the final path of liberation for becoming free from the defilement of the desire realm clear through the second dhyāna, one may either remain within that same proximate-access ground or enter the fundamental ground, whereas, at the final path of liberation for becoming free from the defilement of the third dhyāna clear through the sphere of nothing-at-all, one is invariably certain to enter the fundamental ground? Answer: because the lower three proximate-access grounds differ from their own fundamental ground in the very feeling experienced within them, there are, when seeking to attain the fundamental ground, some who are thereby able to enter it and some who are not; whereas the upper five proximate-access grounds do not differ from their own fundamental ground in the feeling experienced within them, and so, when seeking to attain the fundamental ground, one is invariably certain to enter it at once. Whatever yoga practitioner, based on a proximate-access ground, becomes free from a lower ground's defilement, must necessarily give rise to delight and joy toward his own fundamental ground — and whatever the mind's own power is capable of arousing, it invariably arouses at once.