Sixty-Five Equipoises

Is there a case of possessing the flavor-associated four dhyānas but neither the pure nor the uncontaminated? Answer: there is — this refers to someone whose craving for the desire realm has not yet been exhausted, who has not yet attained any of the wholesome dharmas belonging to the four dhyānas at all; lacking both the pure and the uncontaminated, it is for this very reason that he possesses the flavor-associated four dhyānas. Is there a case of possessing the pure four dhyānas but neither the flavor-associated nor the uncontaminated? Answer: there is — this refers to a worldling reborn in the desire realm or the Brahmā world whose craving for the form realm has been exhausted: being a worldling, he lacks the uncontaminated; his craving for the form realm having been exhausted, he lacks the flavor-associated; and, being reborn in the desire realm or the Brahmā world with his craving for the form realm exhausted, he possesses the pure four dhyānas. Is there a case of possessing the uncontaminated four dhyānas but neither the flavor-associated nor the pure? Answer: there is — this refers to a noble one reborn in the formless realm: because a noble one is reborn there, he possesses the uncontaminated four dhyānas, and it is precisely because of being reborn in that place that he lacks both the flavor-associated and the pure.

Question: if someone whose craving for the form realm has been exhausted enters correctly determined liberation from birth based on the stage of proximate access, the first dhyāna, or the meditative interval, or refines his faculties to become one who has arrived through insight,

and, once he has attained the fruit, does not give rise to the path of the excellent fruit, and then, at the end of his life, is reborn in the formless realm — in every such case, he does not possess the uncontaminated upper three dhyānas.

Why, then, does this passage speak of all four? Answer: some hold that this is stated with reference only to one who attains the fruit by successive stages, and not to any other case. Others hold: one who enters correctly determined liberation from birth, once he has attained the fruit of non-returner, necessarily gives rise to the path of the excellent fruit and cultivates the uncontaminated four dhyānas before being reborn above — for, were it not so, there would have to be a noble one reborn in Bṛhatphala or above who does not possess the pleasure-faculty, which would then contradict what is stated in the ten gateways. As for one liberated by conviction who refines his faculties to become one who has arrived through insight: some hold that he, too, once he has attained the fruit, necessarily gives rise to the path of the excellent fruit, as explained above, cultivating the uncontaminated four dhyānas before dying and being reborn in the formless realm; others hold that, at the very moment of refining his faculties, he simultaneously cultivates the upper uncontaminated dhyānas as well, and so no fault arises.

Is there a case of possessing both the pure and the uncontaminated four dhyānas but not the flavor-associated? Answer: there is — this refers to a noble one reborn in the desire realm or the Brahmā world whose craving for the form realm has been exhausted. Question: if someone whose craving for the form realm has been exhausted enters correctly determined liberation from birth based on the stage of proximate access, then, throughout the span of the fifteen mind-moments, he does not possess any uncontaminated dhyāna at all;

and, by the time of the class-knowledge of the path, he possesses only that one uncontaminated dhyāna itself, and so on — and, if he instead enters correctly determined liberation from birth based on the third dhyāna, then, throughout the span of the sixteen mind-moments, he possesses only three — why, then, does this passage speak of all four? Answer: some hold that this is stated with reference to one who attains the fruit and becomes free from defilement by successive stages. Others hold: once he has attained the fruit, he is certain, not long afterward, to give rise to the path of the excellent fruit and actually cultivate the upper uncontaminated dhyānas — and so, even though he does not yet possess them throughout the span of the sixteen mind-moments,

he is certain to attain them, and so this, too, is spoken of as possession. Is there a case of possessing the remaining two categories, or the remaining three, together? Answer: no — for whoever possesses the flavor-associated four dhyānas necessarily does not possess either the pure four or the uncontaminated four. Is there a case of not possessing the flavor-associated four dhyānas but possessing neither the pure nor the uncontaminated either? Answer: there is — this refers to a noble one reborn in the desire realm or the Brahmā world whose craving for the form realm has been exhausted, as explained under the sixth proposition of the possession-analysis above. Is there a case of not possessing the pure four dhyānas but possessing neither the flavor-associated nor the uncontaminated? Answer: no. Is there a case of not possessing the uncontaminated four dhyānas but possessing neither the flavor-associated nor the pure? Answer: no — both of these should be understood exactly as the absent fourth and fifth propositions explained in the possession-analysis above.

Is there a case of not possessing either the flavor-associated or the pure four dhyānas, yet not lacking the uncontaminated? Answer: there is — this refers to a noble one reborn in the formless realm, as explained under the third proposition of the possession-analysis above. Is there a case of not possessing either the flavor-associated or the uncontaminated four dhyānas, yet not lacking the pure? Answer: there is — this refers to a worldling reborn in the desire realm or the Brahmā world whose craving for the form realm has been exhausted, as explained under the second proposition of the possession-analysis above. Is there a case of not possessing either the pure or the uncontaminated four dhyānas, yet not lacking the flavor-associated? Answer: there is — this refers to someone whose craving for the desire realm has not yet been exhausted, as explained under the first proposition of the possession-analysis above. Is there a case of not possessing the flavor-associated, the pure, or the uncontaminated four dhyānas at all? Answer: there is — this refers to a worldling reborn in the formless realm: being a worldling, he lacks the uncontaminated four dhyānas; being reborn in the formless realm, he lacks both the flavor-associated and the pure four dhyānas.

Is there a case of possessing the flavor-associated four formless spheres but neither the pure nor the uncontaminated? Answer: there is — this refers to someone whose craving for the form realm has not yet been exhausted, who has not yet attained any of the wholesome dharmas belonging to the four formless spheres at all; lacking both the pure and the uncontaminated, it is for this very reason that he possesses the flavor-associated four formless spheres. Is there a case of possessing both the pure and the uncontaminated four formless spheres but not the flavor-associated? Answer: there is — this refers to an arhat reborn in the desire realm, the form realm, or the sphere of infinite space: being an arhat, he lacks the flavor-associated; being reborn in that ground, he possesses the pure four and the uncontaminated three in full. Is there a case of possessing any other combination? Answer: no. Here there is no second proposition — possessing only the pure four — since, whenever one possesses these, one necessarily also possesses either the flavor-associated or the uncontaminated, or both. There is no third proposition — possessing only the uncontaminated three — since one necessarily also possesses the pure. There is no fourth proposition — possessing the flavor-associated four and the pure but not the uncontaminated — and no fifth proposition — possessing the flavor-associated four and the uncontaminated three but not the pure — since, whenever one possesses the flavor-associated four, one necessarily does not possess either the pure four or the uncontaminated three; and it is for this very same reason that there is no seventh proposition either. Is there a case of not possessing the flavor-associated four formless spheres, yet possessing neither the pure nor the uncontaminated? Answer: there is — this refers to an arhat reborn in the desire realm, the form realm, or the sphere of infinite space, as explained under the sixth proposition of the possession-analysis above. Is there a case of not possessing either the pure or the uncontaminated four formless spheres, yet not lacking the flavor-associated? Answer: there is — this refers to someone whose craving for the form realm has not yet been exhausted,

as explained under the first proposition of the possession-analysis above. Is there a case of not possessing any other combination? Answer: no. Here there is no case of not possessing only the pure four, since whoever lacks these necessarily also lacks the uncontaminated. There is no case of not possessing only the uncontaminated three, exactly as explained under the absent fourth proposition of the possession-analysis above. There is no case of not possessing the flavor-associated four and the pure but not lacking the uncontaminated, exactly as explained under the absent third proposition of the possession-analysis above. There is no case of not possessing the flavor-associated four and the uncontaminated three but not lacking the pure, exactly as explained under the absent second proposition of the possession-analysis above. There is no case of lacking all three categories entirely, since one necessarily possesses at least one, or two, among the three. It should be understood that, throughout this discussion of possession and non-possession with respect to the dhyānas and formless spheres, one who possesses the complete set is called "possessing," one who lacks the complete set is called "not possessing," and, conversely, one who entirely lacks it is called "non-possessing," while one who possesses the complete set is called "not lacking."

Is there a case of attaining the flavor-associated four dhyānas but neither the pure nor the uncontaminated? Answer: there is — this refers to someone whose craving for the form realm has been exhausted who, upon the arising of an affliction, regresses into the desire realm, or who, dying in the formless realm, is reborn in the desire realm. Here, one who regresses may be either a worldling or a noble one, whether trainee or non-trainee, and, at the moment the affliction arises, he attains the flavor-associated four in full, without the pure or the uncontaminated. As for one who is reborn: only a worldling, at the very moment of taking on the bond of rebirth, attains the flavor-associated four in full, without the pure or the uncontaminated. Is there a case of attaining the uncontaminated four dhyānas but neither the flavor-associated nor the pure? Answer: there is — this refers to someone who, based on the fourth dhyāna, enters correctly determined liberation from birth, or who attains the fruit of arhatship. Here, "the moment of entering correctly determined liberation from birth" refers to the moment the patient acceptance of suffering-in-the-Dharma arises — at that moment, the uncontaminated four dhyānas, not having existed before, are now attained, without the flavor-associated or the pure. "The moment of attaining the fruit of arhatship" refers to the moment the knowledge of extinction arises — at that moment, the uncontaminated four dhyānas, though all previously relinquished, are now attained, without the flavor-associated or the pure. Although the pure four dhyānas, too, involve an attainment at that moment, since that entire category was already possessed beforehand and never relinquished, and one now merely attains a small additional portion of it, this is not called "attaining" even a single one of the pure four dhyānas, let alone all four — and it is for this reason that this case is described as lacking both the flavor-associated and the pure. Some hold that this is stated with reference to one who is reborn in the formless realm and there attains the fruit of arhatship. Question: at the moment of a trainee refining his faculties, there is likewise a case of relinquishing and then attaining all of the uncontaminated four dhyānas — why, then, does this passage not mention it? Answer: it ought to be mentioned, and its not being mentioned here should be understood as an implicit remainder of meaning. Others hold: this passage cites only the first and last cases in order to make evident what lies between them, and so does not state every case in full. Others hold: what is relinquished and what is attained in that case both belong to the very same category of trainee, and are not entirely distinct categories, and it is for this reason that it is not mentioned — and, by the same reasoning, the case of a non-trainee refining his faculties is likewise not mentioned. Is there a case of attaining any other combination? Answer: no. Here there is no second proposition — attaining only the pure four — and no sixth proposition — attaining the pure four and the uncontaminated but not the flavor-associated — since there is no case of attaining all of the pure four simultaneously. Question: at the moment of the third class-knowledge on the path of seeing based on the fourth dhyāna, and at the moment of attaining the fruit of arhatship, is this not indeed a case of attaining the pure four and the uncontaminated in full? Why, then, does this passage not mention it? Answer: at that very moment, one has already, beforehand, attained the pure four dhyānas in full without ever relinquishing them, and, although one now attains a small additional portion of them, this is still not called "attaining" even a single one of the pure four, let alone all four — and it is for this reason that this passage does not mention it. There is no fourth proposition — attaining the flavor-associated four and the pure but not the uncontaminated — and no fifth proposition — attaining the flavor-associated four and the uncontaminated but not the pure — since, whenever one attains the flavor-associated four, one necessarily does not attain either the pure four or the uncontaminated four; and it is for this very same reason that there is no seventh proposition either. Is there a case of relinquishing the flavor-associated four dhyānas but neither the pure nor the uncontaminated? Answer: no, since there is no case of simultaneously becoming free from the defilement of all four grounds at once. Is there a case of relinquishing the pure four dhyānas but not the flavor-associated,

and not the uncontaminated? Answer: there is — this refers to a worldling whose craving for Śubhakṛtsna has been exhausted who, upon the arising of an affliction, regresses into the desire realm, or who, dying in the desire realm or the Brahmā world, is reborn in the formless realm. Here, being reborn in the formless realm may apply to either a worldling or a noble one. Is there a case of relinquishing both the pure and the uncontaminated four dhyānas,

but not the flavor-associated? Answer: there is — this refers to a noble one whose craving for Śubhakṛtsna has been exhausted who, upon the arising of an affliction, regresses into the desire realm. Is there a case of relinquishing any other combination? Answer: no. Here there is no third proposition — relinquishing only the uncontaminated four — since, at the moment of regression and relinquishment, either the relinquishment is not complete,

or, at that very moment, one simultaneously regains it, or the pure, too, is relinquished along with it — and, at the moment of relinquishing upon attaining the fruit, one regains it immediately. There is no fourth, fifth, or seventh proposition, since there is no case of simultaneously severing the defilement of all four grounds at once. Is there a case of attaining the flavor-associated four formless spheres but neither the pure nor the uncontaminated?

Answer: there is — this refers to an arhat who, upon the arising of an affliction, regresses into the desire or form realm: at that moment, he attains the flavor-associated four in full, without the pure or the uncontaminated. Is there a case of attaining the uncontaminated three formless spheres but neither the flavor-associated nor the pure? Answer: there is — this refers to the moment of attaining the fruit of arhatship, exactly as explained above in the discussion of the dhyānas. Is there a case of attaining any other combination? Answer: no. Here there is no second proposition — attaining only the pure four — since there is no case of attaining all of the pure four simultaneously. There is no fourth, fifth, or seventh proposition, since, whenever one attains the flavor-associated four, one necessarily does not attain either the pure four or the uncontaminated three. There is no sixth proposition — attaining the pure four and the uncontaminated three but not the flavor-associated — since, at the moment of attaining the uncontaminated three, although one does attain a small portion of the pure as well, this is not called "attaining" it, exactly as explained in full above. Is there a case of relinquishing the flavor-associated four formless spheres but neither the pure nor the uncontaminated? Answer: no, since there is no case of simultaneously becoming free from the defilement of all four grounds at once. Is there a case of relinquishing the pure four formless spheres but not the flavor-associated, and not the uncontaminated? Answer: there is — this refers to a worldling whose craving for the sphere of nothing-at-all has been exhausted who, upon the arising of an affliction, regresses into the desire or form realm. Is there a case of relinquishing both the pure and the uncontaminated four formless spheres, but not the flavor-associated? Answer: there is — this refers to a noble one whose craving for the sphere of nothing-at-all has been exhausted who, upon the arising of an affliction, regresses into the desire or form realm. Is there a case of relinquishing any other combination? Answer: no. Here there is no third proposition — relinquishing only the uncontaminated three — exactly as explained in the discussion of the dhyānas above. There is no fourth, fifth, or seventh proposition, since there is no case of simultaneously severing the defilement of all four grounds at once. It should be understood that, throughout this discussion of attaining and relinquishing with respect to the dhyānas and formless spheres, one who attains the complete set is called "attaining," one who fails to attain the complete set is called "not attaining," one who relinquishes the complete set is called "relinquishing," and one who fails to relinquish the complete set is called "not relinquishing."

Is there a case of regressing from the flavor-associated four dhyānas but neither the pure nor the uncontaminated? Answer: no, since regression pertains only to a meritorious dharma, never to a faulty one, and, moreover, there is no case of simultaneously relinquishing the flavor-associated four at once. Is there a case of regressing from the pure four dhyānas but not the flavor-associated, and not the uncontaminated? Answer: there is — this refers to a worldling whose craving for Śubhakṛtsna has been exhausted who, upon the arising of an affliction, regresses into the desire realm. Is there a case of regressing from both the pure and the uncontaminated four dhyānas, but not the flavor-associated? Answer: there is — this refers to a noble one whose craving for Śubhakṛtsna has been exhausted who, upon the arising of an affliction, regresses into the desire realm. Is there a case of regressing from any other combination? Answer: no. Here there is no third proposition — regressing only from the uncontaminated four — since either it regresses together with the pure,

or the regression is not complete, or, at the moment of regression, one simultaneously regains that ground. There is no fourth, fifth, or seventh proposition, since there is no regression at all from the flavor-associated, and so no case of regressing only from the uncontaminated four. Is there a case of regressing from the flavor-associated four formless spheres but neither the pure nor the uncontaminated? Answer: no, exactly as explained above. Is there a case of regressing from the pure four formless spheres but not the flavor-associated, and not the uncontaminated? Answer: there is — this refers to a worldling whose craving for the sphere of nothing-at-all has been exhausted who, upon the arising of an affliction, regresses into the desire or form realm. Is there a case of regressing from both the pure and the uncontaminated four formless spheres, but not the flavor-associated? Answer: there is — this refers to a noble one whose craving for the sphere of nothing-at-all has been exhausted who, upon the arising of an affliction, regresses into the desire or form realm. Is there a case of regressing from any other combination?

Answer: no. Here there is no third proposition — regressing only from the uncontaminated three — since either it regresses together with the pure, or the regression is not complete. There is no fourth, fifth, or seventh proposition, exactly as explained in the discussion of the dhyānas above.

Question: is there a case of regressing from an uncontaminated dhyāna but not the pure? Answer: there is — this refers to a trainee who, upon the arising of an affliction of the formless realm, regresses at that moment from the uncontaminated dhyāna that serves as its antidote, but not from the pure. Question: is there a case of regressing from an uncontaminated dhyāna without the arising of any affliction of the formless realm, and not from the pure? Answer: there is — this refers to a non-trainee who, while refining his faculties, has not yet reached the ninth path of liberation, and, without any defilement arising at all, regresses from the immediately-preceding path and the path of liberation he has already attained. Question: is there a case of regressing from an uncontaminated dhyāna without the arising of any affliction at all, and not from the pure? Answer: there is — this is exactly the case just described, together with the case of a trainee who, while refining his faculties, has not yet reached the stage of one who has arrived through insight, and, without any defilement arising at all, regresses from the immediately-preceding path and the path of liberation he has already attained. Question: is there a case of regressing from an uncontaminated excellent quality belonging to any of the seven grounds, but not from the pure? Answer: there is — this refers to someone who has become free, to some small degree, from the defilement of the sphere of neither-perception-nor-non-perception, and who, upon the renewed arising of the very category of affliction already severed with respect to that ground, regresses. Question: is there a case of relinquishing only the uncontaminated dhyāna while at the same time attaining the pure and the uncontaminated?

Answer: there is — this refers to the moment of attaining the fruit of arhatship. Question: is there a case of relinquishing both the pure and the uncontaminated dhyāna, while attaining only the uncontaminated? Answer: there is — this refers to an arhat who, upon the arising of an affliction of the formless realm, regresses. Question: is there a case of attaining the uncontaminated dhyāna simultaneously with the pure, yet relinquishing them at separate times? Answer: there is — this refers to the moment of attaining the fruit of arhatship, or of attaining the fruit of non-returner based on a dhyāna, and also the moment of a trainee refining his faculties. Question: is there a case of attaining the pure dhyāna simultaneously with the uncontaminated, yet relinquishing them at separate times? Answer: there is — this refers to a noble one becoming free from his own ground's own defilement, and to the moment of being reborn in an upper ground. Question: is there a case of attaining the pure and the uncontaminated dhyāna at separate times, yet relinquishing them simultaneously? Answer: there is — this refers to a noble one who, having become free from his own ground's own defilement, then regresses upon the arising of an affliction of a lower ground. Question: is there a case of attaining the pure and the uncontaminated dhyāna simultaneously, and relinquishing them simultaneously as well? Answer: there is — this refers to a noble one who, having already become free from a lower ground's own defilement, then regresses upon the arising of an affliction of that same lower ground. Just as this set of questions has been posed for the dhyānas, so too should the corresponding set of questions be posed for the formless spheres.

Furthermore, as stated above, the equipoises number, in brief, twenty-three kinds: the dhyāna-type number twelve — namely, the flavor-associated four, the pure four, and the uncontaminated four; the formless-type number eleven — namely, the flavor-associated four, the pure four, and the uncontaminated three. If these twenty-three are expanded in full, they come to sixty-five equipoises — namely, the previous twenty-three together with the four immeasurables, the four unhindered understandings, the eight liberations, the eight bases of vanquishing, the ten totality-bases, the six superknowledges, non-contention, and the basis of wish-knowledge. Question: of these sixty-five, how many take only their own ground as their object, how many take only a lower ground, how many take their own ground together with a lower ground, how many take their own ground together with an upper ground, and how many take every ground whatsoever? Answer: ten equipoises take only their own ground as their object — namely, the eight flavor-associated attainments, together with the totality-bases of infinite space and infinite consciousness. Twenty-four equipoises take only a lower ground — namely, the four immeasurables, the first three liberations, the eight bases of vanquishing, the first eight totality-bases, and non-contention; some, however, hold that non-contention takes the desire and form realms as its object, in which case non-contention should be excluded from this count. Seven equipoises take their own ground together with a lower ground — namely, the two unhindered understandings of dharma and of language, and the basis of the five superknowledges. Nine equipoises take their own ground together with an upper ground — namely, the pure and uncontaminated three formless spheres, together with the liberation of the lower three formless spheres; this, however, is stated only with reference to what takes a contaminated object. Twelve equipoises take every ground whatsoever — namely, the pure and uncontaminated four dhyānas, the unhindered understanding of meaning and of eloquence, the superknowledge of the extinction of contaminants, and the basis of wish-knowledge; this, too, is stated only with reference to what takes a contaminated object. If one speaks generally, including what takes an uncontaminated object as well, then there are twenty-three equipoises that take every ground whatsoever — namely, the previous twelve together with eleven more formless attainments, namely, the pure and uncontaminated formless spheres and the formless liberations.

Question: whatever flavor-associated dhyāna an equipoise takes as its cause, does it also take that same dhyāna as its immediately-preceding condition? Conversely, whatever flavor-associated dhyāna an equipoise takes as its immediately-preceding condition, does it also take that same dhyāna as its cause? Answer: whatever flavor-associated dhyāna a given equipoise takes as its cause, it does indeed also take that same dhyāna as its immediately-preceding condition; but there are equipoises that take a given flavor-associated dhyāna as their immediately-preceding condition without taking it as their cause. Among these, the equipoises that take the flavor-associated first dhyāna as their immediately-preceding condition without taking it as their cause number sixteen — namely, the pure first dhyāna, the four immeasurables, the first two liberations, the first four bases of vanquishing, and the basis of the five superknowledges. The equipoises that take the flavor-associated second dhyāna as their immediately-preceding condition without taking it as their cause number seventeen —

namely, the pure second dhyāna, the four immeasurables, the first two liberations, the first four bases of vanquishing, the basis of the five superknowledges, and the pure first dhyāna. The equipoises that take the flavor-associated third dhyāna as their immediately-preceding condition without taking it as their cause number ten —

namely, the pure third dhyāna, the three immeasurables, the basis of the five superknowledges, and the pure second dhyāna. The equipoises that take the flavor-associated fourth dhyāna as their immediately-preceding condition without taking it as their cause number twenty-three — namely, the pure fourth dhyāna,

the three immeasurables, the pure liberation, the last four bases of vanquishing, the first eight totality-bases, the basis of the five superknowledges, and the pure third dhyāna.

Question: whatever flavor-associated formless attainment an equipoise takes as its cause, does it also take that same attainment as its immediately-preceding condition? Conversely, whatever flavor-associated formless attainment an equipoise takes as its immediately-preceding condition, does it also take that same attainment as its cause? Answer: whatever flavor-associated formless attainment a given equipoise takes as its cause, it does indeed also take that same attainment as its immediately-preceding condition; but there are equipoises that take a given flavor-associated formless attainment as their immediately-preceding condition without taking it as their cause. Among these, the equipoises that take the flavor-associated sphere of infinite space as their immediately-preceding condition without taking it as their cause number four — namely, the pure sphere of infinite space, its own liberation, its own totality-base, and the pure fourth dhyāna. The equipoises that take the flavor-associated sphere of infinite consciousness as their immediately-preceding condition without taking it as their cause number five — namely, the pure sphere of infinite consciousness, its own liberation, its own totality-base, the pure sphere of infinite space, and its own liberation. The equipoises that take the flavor-associated sphere of nothing-at-all as their immediately-preceding condition without taking it as their cause number four — namely, the pure sphere of nothing-at-all, its own liberation, the pure sphere of infinite consciousness, and its own liberation. The equipoises that take the flavor-associated sphere of neither-perception-nor-non-perception as their immediately-preceding condition without taking it as their cause number four — namely, the pure sphere of neither-perception-nor-non-perception, its own liberation, the pure sphere of nothing-at-all, and its own liberation. Question: whatever pure dhyāna an equipoise takes as its cause, does it also take that same dhyāna as its immediately-preceding condition? Conversely, whatever pure dhyāna an equipoise takes as its immediately-preceding condition, does it also take that same dhyāna as its cause? Answer: whatever pure dhyāna a given equipoise takes as its cause, it does indeed also take that same dhyāna as its immediately-preceding condition; but there are equipoises that take a given pure dhyāna as their immediately-preceding condition without taking it as their cause. Among these, the equipoises that take the pure first dhyāna as their immediately-preceding condition without taking it as their cause number six — namely, the uncontaminated attainment of that same ground's own flavor-associated dhyāna, together with the pure and uncontaminated second and third dhyānas. The equipoises that take the pure second dhyāna as their immediately-preceding condition without taking it as their cause number eight — namely, the uncontaminated attainment of that same ground's own flavor-associated dhyāna,

together with the pure and uncontaminated first, third, and fourth dhyānas. The equipoises that take the pure third dhyāna as their immediately-preceding condition without taking it as their cause number eleven — namely, the uncontaminated attainment of that same ground's own flavor-associated dhyāna, together with the pure and uncontaminated first, second, and fourth dhyānas,

the sphere of infinite space, and its own liberation. The equipoises that take the pure fourth dhyāna as their immediately-preceding condition without taking it as their cause number twelve — namely, the uncontaminated attainment of that same ground's own flavor-associated dhyāna, together with the pure and uncontaminated second and third dhyānas, the spheres of infinite space and infinite consciousness, and their own liberations.

Question: whatever pure formless attainment an equipoise takes as its cause, does it also take that same attainment as its immediately-preceding condition? Conversely, whatever pure formless attainment an equipoise takes as its immediately-preceding condition, does it also take that same attainment as its cause? Answer: whatever pure formless attainment a given equipoise takes as its cause, it does indeed also take that same attainment as its immediately-preceding condition; but there are equipoises that take a given pure formless attainment as their immediately-preceding condition without taking it as their cause. Among these, the equipoises that take the pure sphere of infinite space as their immediately-preceding condition without taking it as their cause number twelve — namely, the uncontaminated attainment of that same ground's own flavor-associated sphere, together with the pure and uncontaminated third and fourth dhyānas, the spheres of infinite consciousness and nothing-at-all, and the liberations of those two spheres. The equipoises that take the pure sphere of infinite consciousness as their immediately-preceding condition without taking it as their cause number twelve —

namely, the uncontaminated attainment of that same ground's own flavor-associated sphere, together with the pure and uncontaminated fourth dhyāna, the spheres of infinite space and nothing-at-all, the liberations of those two spheres, and the pure sphere of neither-perception-nor-non-perception together with its own liberation. The equipoises that take the pure sphere of nothing-at-all as their immediately-preceding condition without taking it as their cause number ten — namely, the uncontaminated attainment of that same ground's own flavor-associated sphere, together with the pure and uncontaminated spheres of infinite space and infinite consciousness and their own liberations, and the pure sphere of neither-perception-nor-non-perception together with its own liberation. The equipoises that take the pure sphere of neither-perception-nor-non-perception as their immediately-preceding condition without taking it as their cause number seven — namely, that same ground's own flavor-associated attainment, together with the pure and uncontaminated spheres of infinite consciousness and nothing-at-all and the liberations of those two spheres.

Question: whatever uncontaminated dhyāna an equipoise takes as its cause, does it also take that same dhyāna as its immediately-preceding condition? Conversely, whatever uncontaminated dhyāna an equipoise takes as its immediately-preceding condition, does it also take that same dhyāna as its cause? Answer: a full tetralemma must be formed for each and every uncontaminated dhyāna in turn. Forming the tetralemma with respect to the uncontaminated first dhyāna: the equipoises that take the uncontaminated first dhyāna as their cause but not as their immediately-preceding condition number seven — namely, the uncontaminated fourth dhyāna, the three formless spheres, and their three liberations. The equipoises that take the uncontaminated first dhyāna as their immediately-preceding condition but not as their cause number nineteen — namely, the pure first, second, and third dhyānas, the four immeasurables, the first two liberations, the first four bases of vanquishing, two of the unhindered understandings, and the basis of the four superknowledges. The equipoises that take the uncontaminated first dhyāna as both their cause and their immediately-preceding condition number seven — namely, the uncontaminated first, second, and third dhyānas, and two of the unhindered understandings,

together with the basis of the superknowledge of others' minds and of the extinction of contaminants. The equipoises that take the uncontaminated first dhyāna as neither their cause nor their immediately-preceding condition number thirty-two — namely, the eight flavor-associated attainments, the pure fourth dhyāna, the four formless spheres, three liberations, the last four bases of vanquishing, the ten totality-bases, non-contention, and the basis of wish-knowledge. Forming the tetralemma with respect to the uncontaminated second dhyāna: the equipoises that take the uncontaminated second dhyāna as their cause but not as their immediately-preceding condition number six — namely, the uncontaminated three formless spheres and their three liberations.

The equipoises that take the uncontaminated second dhyāna as their immediately-preceding condition but not as their cause number nineteen — namely, the pure four dhyānas, the four immeasurables, the first two liberations, the first four bases of vanquishing, the unhindered understanding of dharma, and the basis of the four superknowledges. The equipoises that take the uncontaminated second dhyāna as both their cause and their immediately-preceding condition number eight — namely, the uncontaminated four dhyānas, two of the unhindered understandings, and the basis of the superknowledge of others' minds and of the extinction of contaminants. The equipoises that take the uncontaminated second dhyāna as neither their cause nor their immediately-preceding condition number thirty-two — namely, the eight flavor-associated attainments, the pure four formless spheres, three liberations, the last four bases of vanquishing, the ten totality-bases, the unhindered understanding of language, non-contention, and the basis of wish-knowledge. Forming the tetralemma with respect to the uncontaminated third dhyāna: the equipoises that take the uncontaminated third dhyāna as their cause but not as their immediately-preceding condition number four — namely, the uncontaminated spheres of infinite consciousness and nothing-at-all, and their two liberations. The equipoises that take the uncontaminated third dhyāna as their immediately-preceding condition but not as their cause number thirteen — namely, the pure four dhyānas, the sphere of infinite space, the three immeasurables, the unhindered understanding of dharma, and the basis of the four superknowledges. The equipoises that take the uncontaminated third dhyāna as both their cause and their immediately-preceding condition number eleven — namely, the uncontaminated four dhyānas, the sphere of infinite space,

and its own liberation, two of the unhindered understandings, and the basis of the superknowledge of others' minds and of the extinction of contaminants. The equipoises that take the uncontaminated third dhyāna as neither their cause nor their immediately-preceding condition number thirty-eight — namely, the eight flavor-associated attainments, the pure upper three formless spheres, the immeasurable of joy, five liberations, the eight bases of vanquishing, the ten totality-bases, the unhindered understanding of language, non-contention, and the basis of wish-knowledge. Forming the tetralemma with respect to the uncontaminated fourth dhyāna: the equipoises that take the uncontaminated fourth dhyāna as their cause but not as their immediately-preceding condition number three — namely, the uncontaminated first dhyāna, the sphere of nothing-at-all, and its own liberation. The equipoises that take the uncontaminated fourth dhyāna as their immediately-preceding condition but not as their cause number twenty-eight — namely, the pure second, third, and fourth dhyānas, the spheres of infinite space and infinite consciousness, the three immeasurables, the pure liberation, the last four bases of vanquishing, the first eight totality-bases, the unhindered understanding of dharma, and the basis of the four superknowledges, non-contention, and wish-knowledge. The equipoises that take the uncontaminated fourth dhyāna as both their cause and their immediately-preceding condition number eleven — namely, the uncontaminated second, third, and fourth dhyānas, the spheres of infinite space and infinite consciousness and their own liberations, two of the unhindered understandings, and the basis of the superknowledge of others' minds and of the extinction of contaminants. The equipoises that take the uncontaminated fourth dhyāna as neither their cause nor their immediately-preceding condition number twenty-three — namely, the eight flavor-associated attainments, the pure first dhyāna, the sphere of nothing-at-all, the sphere of neither-perception-nor-non-perception, the immeasurable of joy, four liberations, the first four bases of vanquishing, the last two totality-bases, and the basis of the unhindered understanding of language.

Question: whatever uncontaminated formless attainment an equipoise takes as its cause, does it also take that same attainment as its immediately-preceding condition? Conversely, whatever uncontaminated formless attainment an equipoise takes as its immediately-preceding condition, does it also take that same attainment as its cause? Answer: a full tetralemma must be formed for each and every uncontaminated formless attainment in turn. Forming the tetralemma with respect to the uncontaminated sphere of infinite space: the equipoises that take the uncontaminated sphere of infinite space as their cause but not as their immediately-preceding condition number three — namely, the uncontaminated first and second dhyānas, and the basis of the superknowledge of others' minds. The equipoises that take the uncontaminated sphere of infinite space as their immediately-preceding condition but not as their cause number six — namely, the pure third and fourth dhyānas, the lower three formless spheres,

and the totality-base of the sphere of infinite space. The equipoises that take the uncontaminated sphere of infinite space as both their cause and their immediately-preceding condition number eleven — namely, the uncontaminated third and fourth dhyānas, the three formless spheres, and the liberations of the lower three formless spheres, two of the unhindered understandings, and the basis of the superknowledge of the extinction of contaminants. The equipoises that take the uncontaminated sphere of infinite space as neither their cause nor their immediately-preceding condition number forty-five — namely, the eight flavor-associated attainments, the pure first and second dhyānas, the sphere of neither-perception-nor-non-perception, the four immeasurables,

five liberations, the eight bases of vanquishing, nine totality-bases, two of the unhindered understandings, and the basis of the four superknowledges, non-contention, and wish-knowledge. Forming the tetralemma with respect to the uncontaminated sphere of infinite consciousness: the equipoises that take the uncontaminated sphere of infinite consciousness as their cause but not as their immediately-preceding condition number four — namely, the uncontaminated first, second, and third dhyānas, and the basis of the superknowledge of others' minds. The equipoises that take the uncontaminated sphere of infinite consciousness as their immediately-preceding condition but not as their cause number seven — namely, the pure fourth dhyāna, the four formless spheres, the liberation of the sphere of neither-perception-nor-non-perception, and the totality-base of the sphere of infinite consciousness. The equipoises that take the uncontaminated sphere of infinite consciousness as both their cause and their immediately-preceding condition number ten — namely, the uncontaminated fourth dhyāna, the three formless spheres, and the liberations of the lower three formless spheres, two of the unhindered understandings, and the basis of the superknowledge of the extinction of contaminants. The equipoises that take the uncontaminated sphere of infinite consciousness as neither their cause nor their immediately-preceding condition number forty-four — namely, the eight flavor-associated attainments, the pure first, second, and third dhyānas, the four immeasurables, four liberations, the eight bases of vanquishing, nine totality-bases, two of the unhindered understandings, and the basis of the four superknowledges, non-contention, and wish-knowledge. Forming the tetralemma with respect to the uncontaminated sphere of nothing-at-all:

the equipoises that take the uncontaminated sphere of nothing-at-all as their cause but not as their immediately-preceding condition number five — namely, the uncontaminated four dhyānas,

and the basis of the superknowledge of others' minds. The equipoises that take the uncontaminated sphere of nothing-at-all as their immediately-preceding condition but not as their cause number five — namely, the pure four formless spheres, and the liberation of the sphere of neither-perception-nor-non-perception. The equipoises that take the uncontaminated sphere of nothing-at-all as both their cause and their immediately-preceding condition number nine — namely, the uncontaminated three formless spheres, the liberations of the lower three formless spheres, two of the unhindered understandings, and the basis of the superknowledge of the extinction of contaminants. The equipoises that take the uncontaminated sphere of nothing-at-all as neither their cause nor their immediately-preceding condition number forty-six — namely, the eight flavor-associated attainments, the pure four dhyānas, the four immeasurables, four liberations, the eight bases of vanquishing, the ten totality-bases, two of the unhindered understandings, and the basis of the four superknowledges, non-contention, and wish-knowledge.

Question: whatever flavor-associated dhyāna an equipoise takes as its cause, does it also take that same dhyāna as its object? Conversely, whatever flavor-associated dhyāna an equipoise takes as its object, does it also take that same dhyāna as its cause? Answer: whatever flavor-associated dhyāna a given equipoise takes as its cause, it does indeed also take that same dhyāna as its object; but there are equipoises that take a given flavor-associated dhyāna as their object without taking it as their cause. Among these, the equipoises that take the flavor-associated first dhyāna as their object without taking it as their cause number thirteen — namely, the pure and uncontaminated four dhyānas, the unhindered understanding of meaning, and the basis of three superknowledges and of wish-knowledge; some, however, hold that non-contention, too, takes the form realm as its object,

in which case, on their account, there would be fourteen, adding non-contention to the list — but the first account given above should be understood as the sound one. Just as with the flavor-associated first dhyāna, so too with the flavor-associated second, third, and fourth dhyānas.

Question: whatever flavor-associated formless attainment an equipoise takes as its cause, does it also take that same attainment as its object? Conversely, whatever flavor-associated formless attainment an equipoise takes as its object, does it also take that same attainment as its cause? Answer: whatever flavor-associated formless attainment a given equipoise takes as its cause, it does indeed also take that same attainment as its object; but there are equipoises that take a given flavor-associated formless attainment as their object without taking it as their cause. Among these, the equipoises that take the flavor-associated sphere of infinite space as their object without taking it as their cause number fifteen — namely, the pure and uncontaminated four dhyānas, the unhindered understanding of meaning, the superknowledge of the extinction of contaminants, the basis of wish-knowledge, the pure and uncontaminated sphere of infinite space, and its own liberation and totality-base. The equipoises that take the flavor-associated sphere of infinite consciousness as their object without taking it as their cause number eighteen — namely, the pure and uncontaminated four dhyānas, the unhindered understanding of meaning, the superknowledge of the extinction of contaminants, the basis of wish-knowledge,

the pure and uncontaminated spheres of infinite space and infinite consciousness and their own liberations, and the totality-base of the sphere of infinite consciousness. The equipoises that take the flavor-associated sphere of nothing-at-all as their object without taking it as their cause number twenty — namely, the pure and uncontaminated four dhyānas, the unhindered understanding of meaning, the superknowledge of the extinction of contaminants, the basis of wish-knowledge, the pure and uncontaminated lower three formless spheres, and the liberations of the lower three formless spheres.

The equipoises that take the flavor-associated sphere of neither-perception-nor-non-perception as their object without taking it as their cause number twenty-two — namely, the previous twenty together with the pure sphere of neither-perception-nor-non-perception and its own liberation.