The Five Non-Returners

There are five kinds of non-returner: parinirvāṇa in the intermediate state, parinirvāṇa upon rebirth, parinirvāṇa with effort, parinirvāṇa without effort, and the "upstream" type ascending to Akaniṣṭha. Do these five subsume everything, or does everything subsume these five? Such chapter-headings and their explanatory glosses, once grasped, call for full analysis. Question: why is this treatise composed? Answer: in order to elucidate the meaning of a sūtra passage — for a sūtra states that there are five kinds of non-returner, namely, parinirvāṇa in the intermediate state, and so on at length; although the sūtra speaks in this way, it does not make clear whether these five subsume everything or everything subsumes these five, nor has it ever displayed the distinction in superiority and inferiority among them — this treatise now wishes to explain the matter in full, and it is for this reason that it is composed.

Do the five subsume everything, or does everything subsume the five? Answer: everything subsumes the five, not the five subsuming everything. What, then, is not subsumed under the five? Namely, parinirvāṇa in this very life, and the non-returner who goes to the formless realm. Here, "everything" is greater in extent than the five, and it is for this reason that everything subsumes the five, and not the five subsuming everything — just as a large vessel can cover a small one, but a small vessel can never cover a large one. "Everything" refers to the seven kinds of non-returner — namely, the same five as before, together with parinirvāṇa in this very life and the non-returner who goes to the formless realm; among these, the last two are not subsumed under the five, and it is for this reason that "everything" is said to be greater in extent. Question: there is also said to be an "indeterminate parinirvāṇa" — that is, one who attains parinirvāṇa in the desire realm, or attains parinirvāṇa in the form realm, or attains parinirvāṇa in the formless realm — why is this not mentioned here? Answer: it ought to be mentioned, and its not being mentioned here should be understood as an implicit remainder of meaning. Furthermore, this case is already subsumed within the sevenfold classification of non-returners, and it is for this reason that it is not separately mentioned — that is, if such a one attains parinirvāṇa in the desire realm, he is subsumed under parinirvāṇa in this very life; if in the form realm, he is subsumed under the five non-returners; and if in the formless realm, he is subsumed under the non-returner who goes to the formless realm. Question: there is also said to be a "parinirvāṇa after a transitional rebirth" — that is, one who attains the fruit of non-return either from the state of being bound for at most seven more rebirths, or from the state of clan-to-clan, or from the state of the once-returner, or from the state of the one-interval, and who, having attained that fruit, necessarily attains parinirvāṇa within this very same life — yet this is not parinirvāṇa in this very life, since a sūtra states, "what is meant by parinirvāṇa in this very life? It refers to one who, in this very life itself, attains the fruit of stream-entry, and then, progressing further to sever the remaining fetters, attains the fruit of once-return, of non-return, and of arhatship" — and it is for this reason that one who attains parinirvāṇa after a transitional rebirth is not subsumed under the sevenfold classification. Why, then, is this not mentioned here? Answer: it ought to be mentioned, and its not being mentioned here should be understood as an implicit remainder of meaning. Furthermore, since such a one, out of weariness with undergoing rebirth, attains the fruit of non-return and then, before very long,

attains parinirvāṇa, the intervening span of time is so extremely brief that it does not admit of being separately established, and it is for this reason that it is not mentioned. Furthermore, such a one is likewise subsumed within parinirvāṇa in this very life, and it is for this reason that it is not separately mentioned, since he attains the fruit of non-return in this very life, and attains parinirvāṇa in this very same life as well.

Which is superior, parinirvāṇa in the intermediate state or parinirvāṇa upon rebirth? Answer: if their abiding is equal, then parinirvāṇa in the intermediate state is superior; if parinirvāṇa upon rebirth severs more fetters, then it is superior instead. That is, if these two non-returners are compared while both still possess the full bondage of the first dhyāna, and so on clear through both having severed the same first eight grades of the fourth dhyāna's own fetters, then parinirvāṇa in the intermediate state is superior for three reasons: first, it undergoes less suffering, since it undergoes the suffering of only a single existence,

whereas the other undergoes the suffering of two existences; second, it more swiftly extinguishes the fire of affliction; and third, it more quickly casts off the burden of the aggregates. If, on the other hand, parinirvāṇa in the intermediate state still possesses the full bondage of the first dhyāna, and so on clear through having severed only the first seven grades of the fourth dhyāna's own fetters, while parinirvāṇa upon rebirth has severed the first grade of the first dhyāna's own fetters, and so on clear through the first eight grades of the fourth dhyāna's own fetters, then parinirvāṇa upon rebirth is superior for one reason: namely, for an equal duration of abiding, it severs more. Which is superior among parinirvāṇa in the intermediate state, and so on clear through the upstream type going to Akaniṣṭha? Answer: if their abiding is equal, then parinirvāṇa in the intermediate state is superior; if the upstream type going to Akaniṣṭha, and so on, severs more fetters, then it is superior instead. That is, when parinirvāṇa in the intermediate state is compared against parinirvāṇa with effort or without effort, the same holds exactly as when compared against parinirvāṇa upon rebirth above; but when compared against the upstream type going to Akaniṣṭha, there is a difference in the suffering undergone — that is, the former undergoes the suffering of only a single existence, while the latter undergoes, at an absolute minimum, the suffering of four existences, the rest being exactly as explained above. In the very same way, which is superior among parinirvāṇa upon rebirth, and so on clear through the upstream type going to Akaniṣṭha; among parinirvāṇa with effort, and so on clear through the upstream type going to Akaniṣṭha; and among parinirvāṇa without effort and the upstream type going to Akaniṣṭha? Answer: if their abiding is equal, then parinirvāṇa upon rebirth, and the like, is superior; if parinirvāṇa with effort, and the like, severs more fetters, then it is superior instead. That is, whichever of these non-returners are being compared, if both still possess the full bondage of the first dhyāna, and so on clear through both having severed the same first eight grades of the fourth dhyāna's own fetters, then parinirvāṇa upon rebirth is superior to parinirvāṇa with effort for one reason: namely, parinirvāṇa upon rebirth possesses both the diligently-cultivated path and the swiftly-advancing path, whereas parinirvāṇa with effort possesses only the diligently-cultivated path, and lacks the swiftly-advancing path. It is superior to parinirvāṇa without effort for two reasons, since the latter lacks both the diligently-cultivated path and the swiftly-advancing path.

It is superior to the upstream type going to Akaniṣṭha for one reason: namely, it undergoes less suffering, since it undergoes the suffering of only two existences, while the latter undergoes, at an absolute minimum, the suffering of four existences. Parinirvāṇa with effort is superior to parinirvāṇa without effort for one reason: the former possesses the diligently-cultivated path, while the latter possesses neither path at all. It is superior to the upstream type going to Akaniṣṭha for one reason as well. Parinirvāṇa without effort is likewise superior to the upstream type going to Akaniṣṭha for one reason, all exactly as explained above. If, on the other hand, parinirvāṇa upon rebirth and the like still possess the full bondage of the first dhyāna, and so on clear through having severed only the first seven grades of the fourth dhyāna's own fetters, while parinirvāṇa with effort and the like have severed the first grade of the first dhyāna's own fetters, and so on clear through the first eight grades of the fourth dhyāna's own fetters, then parinirvāṇa with effort and the like are superior to parinirvāṇa upon rebirth and the like for one reason: namely, for an equal duration of abiding, they sever more.

Furthermore, the Saṅgītiparyāya states: there are five kinds of non-returning person — namely, parinirvāṇa in the intermediate state, and so on clear through the upstream type going to Akaniṣṭha. What is meant by parinirvāṇa in the intermediate state? It refers to a person who, in a prior life, had already severed and fully understood the five lower fetters, but had not yet severed or fully understood the five upper fetters, and who had performed and accumulated the karma to be experienced upon the arising of a new existence, but had not performed and accumulated the karma to be experienced upon actual birth into that existence — such a person, dying in that prior life, gives rise to the form realm's own intermediate state, and, abiding right there within that intermediate state, attains an uncontaminated path of just this particular kind, and, through the power of this path, proceeds to sever the remaining fetters, attaining parinirvāṇa within the nirvāṇa-realm devoid of any residual basis. This is called parinirvāṇa in the intermediate state. Question: why is this named parinirvāṇa in the intermediate state? Answer: this person has already passed beyond the desire realm, but has not yet reached the form realm, and attains parinirvāṇa while abiding within that intermediate state, and it is for this reason that he is named one who attains parinirvāṇa in the intermediate state. Furthermore, this person, having sharp faculties and mild afflictions, is capable of attaining parinirvāṇa within the intermediate state itself, and it is for this reason that he is so named. Furthermore, this person first attains a mind still bound to existence; immediately following that mind, he attains the mind of a trainee; immediately following the trainee's mind, he attains the mind of a non-trainee; and immediately following the non-trainee's mind, he attains a mind belonging to neither trainee nor non-trainee — and it is while abiding in that very mind that he attains parinirvāṇa, and it is for this reason that he is named one who attains parinirvāṇa in the intermediate state. Question: what distinction is this statement intended to draw? Answer: it is intended to distinguish him from every other noble one — that is, for every other noble one, immediately following the trainee's mind, either the non-trainee's mind arises, or a mind belonging to neither trainee nor non-trainee arises instead; this is not so for the present case, where the trainee's mind is necessarily followed immediately by the non-trainee's mind. And, for every other noble one, immediately following the mind belonging to neither trainee nor non-trainee, he either attains parinirvāṇa or gives rise once again to the non-trainee's mind; this, too, is not so for the present case, where the mind belonging to neither trainee nor non-trainee is necessarily followed immediately by parinirvāṇa — since every other noble one repeatedly gives rise to the manifestation of the noble path,

whereas the present case does not repeatedly do so.

What is meant by parinirvāṇa upon rebirth? It refers to a person who, in a prior life, had already severed and fully understood the five lower fetters,

but had not yet severed or fully understood the five upper fetters, and who had performed and accumulated both the karma to be experienced upon the arising of a new existence and the karma to be experienced upon actual birth into that existence — such a person, dying in that prior life, gives rise to the form realm's own intermediate state, and is reborn in a form-realm heaven, and, not long after being reborn there, attains an uncontaminated path of just this particular kind, and, through the power of this path, proceeds to sever the remaining fetters, attaining parinirvāṇa within the nirvāṇa-realm with a residual basis still remaining. This is called parinirvāṇa upon rebirth. Question: why is this named parinirvāṇa upon rebirth? Answer: this person, not long after being reborn there, attains the fruit of arhatship and then attains parinirvāṇa, and it is for this reason that he is so named. Furthermore, this person, not long after being reborn there, attains the fruit of arhatship, and then attains parinirvāṇa only once his full lifespan there is exhausted, and it is for this reason that he is so named. Question: if he attains parinirvāṇa only once his full lifespan is exhausted, then why is he named one who attains parinirvāṇa upon rebirth?

Answer: this is stated with reference to the nirvāṇa of affliction, not the nirvāṇa of the aggregates, and so no fault arises. What is meant by parinirvāṇa with effort? It refers to a person who, in a prior life, relying on the effortful path and constant attention, and relying on a concentration whose preparatory effort never rests, had already severed and fully understood the five lower fetters, but had not yet severed or fully understood the five upper fetters, and who had performed and accumulated both the karma to be experienced upon the arising of a new existence and the karma to be experienced upon actual birth into that existence — such a person, dying in that prior life, gives rise to the form realm's own intermediate state, and is reborn in a form-realm heaven, and, after a long time has passed since that rebirth, relying once again on the effortful path

and constant attention, and relying on a concentration whose preparatory effort never rests, proceeds to sever the remaining fetters, attaining parinirvāṇa within the nirvāṇa-realm with a residual basis still remaining. This is called parinirvāṇa with effort. Question: why is this named parinirvāṇa with effort? Answer: this person severs his remaining afflictions and attains parinirvāṇa by means of the effortful path, and it is for this reason that he is so named. Furthermore, this person attains the fruit of arhatship by means of the effortful path, and then attains parinirvāṇa only once his full lifespan is exhausted, and it is for this reason that he is so named. Furthermore, this person, relying on a path conditioned by effort, proceeds to sever the remaining fetters and attains parinirvāṇa, and it is for this reason that he is so named. What is meant by parinirvāṇa without effort? It refers to a person who, in a prior life, relying on the effortless path and non-constant attention, and relying on a concentration whose preparatory effort does rest, had already severed and fully understood the five lower fetters, but had not yet severed or fully understood the five upper fetters, and who had performed and accumulated both the karma to be experienced upon the arising of a new existence and the karma to be experienced upon actual birth into that existence — such a person, dying in that prior life, gives rise to the form realm's own intermediate state, and is reborn in a form-realm heaven, and, after a long time has passed since that rebirth, relying once again on the effortless path and non-constant attention, and relying on a concentration whose preparatory effort does rest, proceeds to sever the remaining fetters, attaining parinirvāṇa within the nirvāṇa-realm with a residual basis still remaining. This is called parinirvāṇa without effort. Question: why is this named parinirvāṇa without effort? Answer: this person severs his remaining afflictions and attains parinirvāṇa by means of the effortless path, and it is for this reason that he is so named. Furthermore, this person attains the fruit of arhatship by means of the effortless path, and then attains parinirvāṇa only once his full lifespan is exhausted, and it is for this reason that he is so named. Furthermore, this person, relying on a path unconditioned by effort, proceeds to sever the remaining fetters and attains parinirvāṇa,

and it is for this reason that he is named one who attains parinirvāṇa without effort. What is meant by the upstream type going to Akaniṣṭha? It refers to a person who, in a prior life, had already severed and fully understood the five lower fetters, but had not yet severed or fully understood the five upper fetters, and who had attained the four mundane dhyānas; at the time of approaching death, he regresses from the upper three dhyānas and abides in the first dhyāna, and, through craving for that very state and that very ground, he performs and accumulates both the karma to be experienced upon the arising of a new existence and the karma to be experienced upon actual birth into that existence, and, dying accordingly, gives rise to the form realm's own intermediate state and is reborn in the Brahmā-Assembly Heaven. Having been reborn there, he is once again capable of entering the mundane second dhyāna, and, through craving for that very state and that very ground, performs and accumulates both kinds of karma, dying accordingly, and is reborn in the Ābhāsvara heaven. Having been reborn there, he is once again capable of entering the mundane third dhyāna, and, through craving for that state, and so on clear through dying accordingly, is reborn in the Śubhakṛtsna heaven. Having been reborn there, he is once again capable of entering the mundane fourth dhyāna, and, through craving for that state, and so on clear through dying accordingly, is reborn in the Bṛhatphala heaven. Having been reborn there, he is once again capable of giving rise to the lowest grade of mixed cultivation of the mundane fourth dhyāna, and, through craving for that state, and so on clear through dying accordingly, is reborn in the Avṛha heaven. In just this same way, he progresses, grade by grade, through the remaining four grades of mixed cultivation of the mundane fourth dhyāna, giving rise to each in succession and being reborn, in succession, throughout each of the remaining four heavens. This is called the upstream type going to Akaniṣṭha. Question: why is this named the upstream type going to Akaniṣṭha? Answer: "streaming" is of two kinds — first, the craving for birth-and-death; and second, the karma that produces future existence. This person, with respect to both of these two kinds of streaming, has not yet severed or fully understood either — and it is by taking these as his own condition and cause that he moves upward and follows upward, goes upward and follows upward, experiences upward and follows upward, and streams upward and follows the upward stream, and it is for this reason that he is named the upstream type going to Akaniṣṭha. Furthermore, this person never moves downward, but only ever advances further, attaining an ever-higher, ever more excellent, ever more superior concentration, and being reborn into and experiencing rebirth in accordance with that concentration, and it is for this reason that he is so named. Furthermore, this person streams upward, and his own upward rebirths continue his own succession of upward rebirth, and it is for this reason that he is named "upstream." Question: an ordinary worldling, too, may stream upward, with his own upward rebirths continuing his own succession of upward rebirth — why, then, is he not named "upstream"? Answer: only one who streams exclusively upward, and never downward, is named "upstream" — an ordinary worldling's own upward streaming is also accompanied by downward streaming, and it is for this reason that he is not so named. Others hold: only one whose upward streaming pervades every station without obstruction is named "upstream" — an ordinary worldling is incapable of pervading every station without obstruction, and it is for this reason that he is not so named, since he encounters an obstruction with respect to the pure abodes.

Question: a noble one's own upward streaming, too, encounters an obstruction with respect to two stations — namely, the abode of Mahābrahmā and the sphere of no-perception — why, then, can he still be named "upstream"? Answer: these are not separate, distinct stations at all, since they are subsumed under the Brahmā-Purohita and Bṛhatphala stations respectively, and so he can indeed still be named one who pervades every station. Others hold: only one who is capable of transcending a given realm and attaining its fruit, and who has eternally severed the five lower fetters, is named "upstream" — an ordinary worldling, although capable of transcending a given realm, does not attain its fruit, nor has he eternally severed the five lower fetters, and it is for this reason that he is not so named. Others hold: only one who possesses all three kinds of streaming is named "upstream" — namely, karma, affliction, and the noble path — an ordinary worldling possesses only the streaming of karma and affliction, and lacks the streaming of the noble path, and it is for this reason that he is not so named.

Furthermore, the upstream type is of two kinds: first, one who proceeds through the form realm; and second, one who proceeds through the formless realm. One who proceeds through the form realm goes clear up to the Akaniṣṭha heaven; one who proceeds through the formless realm goes clear up to the sphere of neither-perception-nor-non-perception. Furthermore, one who proceeds through the form realm engages in the mixed cultivation of dhyāna, while one who proceeds through the formless realm does not engage in the mixed cultivation of dhyāna. Furthermore, the upstream type is of three kinds: first, the fully-transcending type; second, the half-transcending type; and third, the dying-in-every-station type.

As for the fully-transcending type: he dies in the desire realm and is reborn in the Brahmā-Assembly Heaven, and, dying there, is reborn directly in Akaniṣṭha, or is reborn in the sphere of neither-perception-nor-non-perception, and there attains parinirvāṇa. As for the half-transcending type: he dies in the desire realm and is reborn in the Brahmā-Assembly Heaven, and then, dying there, is reborn in one, two, three, four, or five of the heavenly stations above, and so on, or skips over only a single station while being reborn successively in every other station before finally being reborn in Akaniṣṭha, or is reborn in the sphere of neither-perception-nor-non-perception, and there attains parinirvāṇa. As for the dying-in-every-station type: he dies in the desire realm and is reborn in the Brahmā-Assembly Heaven,

and then, dying there, is reborn in the Heaven of Brahmā's Forerunners, and, in this same way, is reborn successively in each station above, clear up to being reborn in Bṛhatphala. From this point upward, there are two distinct paths: first, entering the pure abodes; and second, entering the formless realm. As for entering the pure abodes: he dies in Bṛhatphala and is reborn in Avṛha, and, in succession, is reborn clear up to Akaniṣṭha, and there attains parinirvāṇa. As for entering the formless realm: he dies in Bṛhatphala and is reborn in the sphere of infinite space, and, in succession, is reborn clear up to the sphere of neither-perception-nor-non-perception, and there attains parinirvāṇa. Just as the dying-in-every-station type has these two distinct paths, it should be understood that the fully-transcending and half-transcending types have them as well. Question: which upstream type enters the pure abodes, and which enters the formless realm? Answer: there are two kinds of upstream type — the insight-practice type, and the calm-practice type; the insight-practice type enters the pure abodes, while the calm-practice type enters the formless realm. Furthermore, there are two kinds of upstream type — one who delights in excellent concentration, and one who delights in excellent rebirth; the one who delights in excellent concentration enters the pure abodes, while the one who delights in excellent rebirth enters the formless realm. Furthermore, there are two kinds of upstream type — one who delights in discernment, and one who delights in tranquility; the one who delights in discernment enters the pure abodes, while the one who delights in tranquility enters the formless realm.

Furthermore, there are two kinds of upstream type — one who engages in mixed cultivation, and one who does not; the one who engages in mixed cultivation enters the pure abodes, while the one who does not enter the formless realm. Furthermore, among the dying-in-every-station upstream type, there is a case displayed by "coming" but not by "going"; a case displayed by "going" but not by "coming"; and a case displayed by both "coming" and "going";

the case displayed by "coming" but not by "going" refers to being reborn in Akaniṣṭha or the sphere of neither-perception-nor-non-perception; the case displayed by "going" but not by "coming"

refers to being reborn in the Brahmā-Assembly Heaven; the case displayed by both "coming" and "going" refers to being reborn in any of the intermediate stations; and there is no case displayed by neither "coming" nor "going." Question: as explained above, one who goes to Akaniṣṭha first attains the four mundane dhyānas, and only afterward regresses and abides in the first dhyāna — does one who goes to the sphere of neither-perception-nor-non-perception likewise first attain the four mundane formless attainments, and only afterward regress and abide in the first dhyāna? Answer: there is indeed such a case as well — just as there is the case of first attaining the four mundane dhyānas, then regressing and abiding in the first dhyāna, dying and being reborn in the Brahmā world, and proceeding successively clear up to being reborn in Akaniṣṭha, so too is there the case of first attaining the four mundane dhyānas and the four mundane formless attainments, then regressing and abiding in the first dhyāna, dying and being reborn in the Brahmā world, and proceeding successively clear up to being reborn in the sphere of neither-perception-nor-non-perception — though this is not necessarily always the case. Question: why does the passage not mention regressing to the first dhyāna in this latter case? Answer: there is no case of one who regresses to the first dhyāna and then actually dies there, and it is for this reason that it is not mentioned. Furthermore, this passage is displaying the distinctions among non-returners, and one who regresses to the first dhyāna is no longer properly a non-returner at all, and it is for this reason that it is not mentioned. Question: as stated, one who regresses and abides in the first dhyāna, and is reborn in the Brahmā-Assembly Heaven, may become a fully-transcending, half-transcending, or dying-in-every-station upstream type — if, instead, he regresses and abides in the second dhyāna and is reborn in the Parīttābha heaven, or regresses and abides in the third dhyāna and is reborn in the Parīttaśubha heaven, or regresses and abides in the fourth dhyāna and is reborn in the Anabhraka heaven, and so on, can he likewise become a fully-transcending, half-transcending, or dying-in-every-station upstream type? Answer: some hold that he cannot, since, when reborn in the Brahmā world, none of the stations a non-returner ought to be reborn into thereafter is missing or deficient, and it is on this basis that the fully-transcending, half-transcending, and dying-in-every-station types are established — whereas, if he regresses and is reborn into an upper-ground station instead, some of those stations become missing and deficient, and it is for this reason that the fully-transcending type and the rest are not established on that basis. Others hold: he can indeed still be named a half-transcending type, since he does skip over a small portion of the intermediate stations. Others hold: he can indeed still be given all three names in full, on the grounds that, from wherever a being dies in the desire realm and is reborn, the fully-transcending, half-transcending, and dying-in-every-station types can equally be posited with respect to whatever stations lie above that point of rebirth. Question: if a non-returner dies in the desire realm and is reborn in the formless realm, can he likewise become a fully-transcending type and the rest? Answer: some hold that he cannot; others hold that he can indeed still be named a half-transcending type; and others hold that he can indeed still be given all three names in full — the reasons here are all exactly as explained above. Question: just as the upstream type going to Akaniṣṭha must first attain the four dhyānas, then regress and be reborn in the Brahmā world, and only afterward is capable of going on to the Akaniṣṭha heaven, must the upstream type going to the sphere of neither-perception-nor-non-perception likewise first attain the four formless attainments, then regress and be reborn in the Brahmā world, and only afterward be capable of going on to the sphere of neither-perception-nor-non-perception? Answer: this is not necessarily so, since one reborn in the form realm is incapable of first giving rise to the mixed cultivation of dhyāna there — he must have already given rise to it once while still in the desire realm, and now cultivate it once again, before he becomes capable of going on to Akaniṣṭha. One reborn in the formless realm, by contrast, has no such distinctive karma of this particular kind at all — he need only have once given rise to it while in the desire realm, and now cultivate it once again, and he thereby becomes capable of being reborn at the peak of existence. It is for this reason that one going to the peak of existence, whether he had first attained the formless attainments and then regressed, or had not first attained them at all, in either case, upon dying in the desire realm and being reborn in the Brahmā-Assembly Heaven, is equally capable of going on to the sphere of neither-perception-nor-non-perception. Question: is the upstream type spoken of here exclusively the one liberated by conviction, or does it also include the one who has arrived through insight? Answer: if he becomes the upstream type without having regressed from an upper concentration, then this covers both types;

if he becomes the upstream type by having regressed from an upper concentration, then he is exclusively the one liberated by conviction. Furthermore, even one who becomes the upstream type by having regressed from an upper concentration may in fact also cover both types. Question: how, then, could a one-who-has-arrived-through-insight ever regress? Answer: he was not, in fact, an inherent one-who-has-arrived-through-insight from the start — rather, after his regression, and before he actually dies, he refines his faculties from being one liberated by conviction into becoming one who has arrived through insight, and only then dies and is reborn in the upper realm as the upstream type.

Question: just as the form realm has parinirvāṇa in the intermediate state, does the desire realm have it as well? Answer: no. Question: why not? Answer: the desire realm is an indeterminate realm, neither a ground of cultivation nor a ground of freedom from defilement, full of many faults, calamities, and obstructions — even while abiding in an ordinary lifetime there, it is already difficult to attain the fruit, how much more so, then, while abiding in the feeble, inferior body of the intermediate state? The form realm is not like this, and it is for this reason that one can attain parinirvāṇa while abiding in its own intermediate state. Furthermore, were parinirvāṇa attained while abiding in the desire realm's own intermediate state, then a being would be capable of transcending all three realms by relying on the intermediate-state body alone — yet there is no case of a being capable of transcending all three realms by relying on an intermediate-state body. Furthermore, were parinirvāṇa attained while abiding in the desire realm's own intermediate state, then the intermediate state would be capable of severing the afflictions of all three realms — yet there is no case of a being, while abiding in an intermediate-state body, capable of severing the afflictions of all three realms. Furthermore, were parinirvāṇa attained while abiding in the desire realm's own intermediate state, then the intermediate state would be capable of severing both the unwholesome and the neutral kinds of affliction,

yet there is no case of a being, while abiding in an intermediate-state body, capable of severing both the unwholesome and the neutral kinds of affliction. Furthermore, were parinirvāṇa attained while abiding in the desire realm's own intermediate state, then the intermediate state would be capable of realizing either two or three of the ascetic fruits — yet there is no case of a being, while abiding in an intermediate-state body, capable of realizing either two or three of the ascetic fruits. It is for these reasons that only the form realm has parinirvāṇa in the intermediate state, and the desire realm does not. Furthermore, parinirvāṇa in the intermediate state necessarily requires that one had already become free from the desire realm's own defilement in a prior life, and whoever has already become free from the desire realm's own defilement necessarily no longer gives rise to a desire-realm intermediate state — and so there can be no parinirvāṇa in the intermediate state within the desire realm. Furthermore, the desire realm's own afflictions and karma are heavy, and cannot possibly be removed and severed within the feeble, inferior body of the intermediate state. Furthermore, the intermediate state is not the basis for attaining the fruit of non-return, but only the basis for attaining the fruit of arhatship. Furthermore, the desire realm's own intermediate state, being weak and feeble, is necessarily incapable of giving rise to the manifestation of the noble path before it, whereas the form realm is not like this — and it is for this reason that the desire realm has no parinirvāṇa in the intermediate state. Furthermore, the intermediate state, being feeble, is capable of giving rise to the manifestation of the noble path only at the level of its own fundamental ground, never at the stage of proximate access and the like, since these are difficult to give rise to — and were parinirvāṇa attained in the desire realm's own intermediate state, this would contradict that very principle, and it is therefore necessarily impossible. Furthermore, the desire realm has afflictions associated with both aversion and conformity, afflictions belonging to the six external gateways, afflictions capable of drawing forth two kinds of result, afflictions associated with shamelessness and lack of conscience, and every manner of miscellaneous secondary affliction such as indignation and the like — all difficult to break, difficult to sever, difficult to transcend, and difficult to be free of; even while abiding in an ordinary lifetime, exerting great effort, it is already difficult to remove and sever these, how much more so, then, while in the intermediate state? And so there is no parinirvāṇa in the intermediate state within the desire realm. Furthermore, one must have already fully cultivated all nine grades of antidote before becoming capable of attaining parinirvāṇa within the intermediate state — the desire realm's own intermediate state necessarily has not yet fully cultivated all nine grades of antidote, and it is for this reason that its intermediate state does not attain parinirvāṇa. Question: just as one who dies in the desire realm and undergoes the form realm's own intermediate state can attain parinirvāṇa there, can one who dies in the form realm and undergoes the form realm's own intermediate state likewise attain parinirvāṇa there? Answer: no.

Why so? Because such a one, with respect to the desire realm's own body — full of suffering, full of obstruction, full of calamity, and utterly loathsome — has already given rise to an extreme sense of weariness and revulsion, and, having then renounced and abandoned it, at the very moment the form realm's own intermediate state manifests before him, he likewise gives rise to weariness and disgust toward the long-lasting ripened result he is about to undergo, and thereupon attains parinirvāṇa. The form realm, by contrast, has no such calamitous, utterly loathsome matter capable of giving rise to weariness and revulsion — and, just as, within an ordinary lifetime there, some circumstantial obstruction prevents parinirvāṇa,

the very same holds for the intermediate state as well — and so, one who dies there does not attain parinirvāṇa in the intermediate state that then arises. Furthermore, were parinirvāṇa attained precisely within the very intermediate state of one dying in the form realm, then this, too, ought to be named the upstream type, and the fivefold classification of non-returners would then become confused and mixed together, since there would be no distinguishing condition at all between them — only one who dies in the desire realm and attains parinirvāṇa while abiding in the intermediate state is named one who attains parinirvāṇa in the intermediate state, never one who dies in the form realm; and there is likewise no condition by which proceeding upward from that point could fail to be named the upstream type — and it is because of this very flaw that the intermediate state arising from a death in the form realm does not attain parinirvāṇa. Question: if one who dies in the desire realm and gives rise to the form realm's own intermediate state attains nirvāṇa precisely through weariness and revulsion, then why does he not simply attain nirvāṇa directly within his own ordinary lifetime in the desire realm, where his weariness and revulsion would only be even greater? Answer: such a one, while still abiding in his ordinary lifetime, having already attained the fruit of non-return, gives rise to the process leading toward the fruit of arhatship, and, with his preparatory practice fully complete, dies precisely in the interval before the noble path itself has yet arisen — and it is through the momentum of that preceding practice that he is then capable, within the intermediate state, of proceeding to sever the remaining fetters and attain parinirvāṇa. Question: with his preparatory practice fully complete, why does the noble path not arise before he dies? Answer: it may be that his lifespan is exhausted, or his karma is exhausted, or his merit is exhausted, or he is harmed by another, or he dies in order to benefit another, or he unexpectedly encounters some adverse condition — and, for any of these reasons, he dies before he has time to give rise to the noble path. Others hold: such a one, having attained the fruit of non-return, cultivates his subsequent preparatory practice, and, just as it is about to reach completion, encounters a prolonged illness, or lacks the necessary requisites, or meets with some life-threatening difficulty or other adverse condition, and, being as yet unable to exhaust his contaminants, gradually proceeds, through these circumstances, to his own death — yet, having then obtained the form realm's own intermediate-state body, with its newly-formed aggregates, faculties, and great elements all at the height of their power, he becomes swiftly capable of giving rise to the manifestation of the noble path, proceeding to sever the remaining fetters and attain parinirvāṇa. Question: if one dies in the desire realm and is reborn in the formless realm, is there likewise a case of parinirvāṇa upon rebirth and the rest? Answer: there is — since, once one who dies in the desire realm and is reborn in either of the upper two realms is no longer reborn again anywhere thereafter before attaining parinirvāṇa, then, wherever he happens to be reborn, the three sub-types beginning with parinirvāṇa upon rebirth, together with the two sub-types of "coming" and "going," can equally be established with respect to that very existence — since the upstream type, too, can equally be established wherever such a being happens to be. Question: the upstream type who delights in wisdom does not reach clear up to Akaniṣṭha, and the upstream type who delights in concentration does not reach clear up to the peak of existence — can one who attains parinirvāṇa at some lower station still be named one of these two upstream types, delighting in wisdom or in concentration? Answer: he, too, can equally be given either of these two names according to his own type — it is simply that the statement that the one delighting in wisdom reaches Akaniṣṭha, and the one delighting in concentration reaches the peak of existence, is made with reference to the very furthest extreme station of each, since there is no further station to proceed to beyond that point — just as a stream-enterer, too, may be named "one bound for at most seven more rebirths," even though one who actually attains parinirvāṇa somewhere in the middle of that span is likewise given the very same name; the very same holds true here as well. Question: why is it that a noble one, within each and every existence in the upper two realms, undergoes only a single rebirth there, while this is not so within the desire realm? Answer: the desire realm is an indeterminate realm, a realm of confused disorder, where the various afflictions and karmas encroach upon and intermingle with one another, lacking any fixed, orderly pattern — and it is for this reason that a noble one may be reborn from a lower station into an upper one, and then, from that upper station, be reborn once again into a lower one,

or may undergo multiple rebirths within a single station. The form and formless realms, by contrast, are determinate realms, free of confused disorder, where the various afflictions and karmas do not encroach upon or intermingle with one another, possessing a fixed, orderly pattern — and it is for this reason that a noble one there moves only upward, never downward, undergoing only a single rebirth within any single station.

Furthermore, a noble one reborn in the desire realm is not named a non-returner at all, but is instead named "one bound for at most seven more rebirths" and the like, and it is for this reason that he may be reborn both upward and downward, and undergo repeated rebirth within a single station.

A noble one reborn in the upper realms, by contrast, is named a "non-returner," and it is for this reason that he is reborn only upward, and never undergoes repeated rebirth — and it is by this very principle that the meaning of "non-return" is fully satisfied, since he does not even return to his own original station, let alone return to any lower one.

Furthermore, non-returning persons, explained in full, are of countless kinds — for now, only the five kinds who proceed through the form realm shall be distinguished. It should be understood that, established by realm alone, there is said to be one kind; established by the distinction between being reborn and not being reborn, two kinds; established by the distinction in stage, five kinds — namely, parinirvāṇa in the intermediate state, and so on clear through the upstream type going to Akaniṣṭha. Established, in turn, by faculty, there are said to be fifteen kinds — namely, the lower, middling, and superior faculties, each of the five. Established by ground, there are said to be twenty kinds — namely, the first dhyāna clear through the fourth dhyāna, each of the five. Established by disposition, there are said to be thirty kinds — namely, the disposition liable to regress clear through the unshakeable disposition, each of the five. Established by station, there are said to be eighty kinds — namely, the Brahmā-Assembly Heaven clear through the Akaniṣṭha heaven, each of the five. Established by disposition and faculty together, there are said to be ninety kinds — namely, the disposition liable to regress with its lower, middling, and superior faculties,

each of the five, and so on clear through the unshakeable disposition, likewise. Established by ground and disposition together, there are said to be one hundred and twenty kinds — namely, the six dispositions of the first dhyāna, each of the five, and so on clear through the fourth dhyāna, likewise. Established by ground, disposition, and faculty together, there are said to be three hundred and sixty kinds — namely, the six dispositions and three faculties of the first dhyāna, each of the five, and so on clear through the fourth dhyāna, likewise. Established by station and disposition together, there are said to be four hundred and eighty kinds — namely, the six dispositions of the Brahmā-Assembly Heaven, each of the five, and so on clear through Akaniṣṭha, likewise. Established by station, disposition, and faculty together, there are said to be one thousand four hundred and forty kinds — namely, the six dispositions and three faculties of the Brahmā-Assembly Heaven, each of the five, and so on clear through Akaniṣṭha, likewise. Established by freedom-from-defilement, station, disposition, and faculty all together, there are said to be twelve thousand nine hundred and sixty kinds — namely, each of the preceding one thousand four hundred and forty having nine distinct grades of freedom-from-defilement. Furthermore, even a single one of these — parinirvāṇa in the intermediate state — admits of many distinct further establishments in its own right: established by realm alone, one; by faculty, three; by ground, four; by disposition, six; by freedom-from-defilement, nine; by station, sixteen; by disposition and faculty, eighteen; by ground and disposition, twenty-four; by ground and freedom-from-defilement, thirty-six; by ground, disposition, and faculty, seventy-two; by station and disposition, ninety-six; by ground, freedom-from-defilement, and faculty, one hundred and eight; by station and freedom-from-defilement, one hundred and forty-four; by disposition, freedom-from-defilement, and faculty, one hundred and sixty-two; by ground, freedom-from-defilement, and disposition, two hundred and sixteen; by station, disposition, and faculty, two hundred and eighty-eight; by ground, freedom-from-defilement, disposition, and faculty, six hundred and forty-eight; by station, disposition, and freedom-from-defilement, eight hundred and sixty-four; and by station, disposition, freedom-from-defilement, and faculty, two thousand five hundred and ninety-two. Just as parinirvāṇa in the intermediate state admits of this many distinctions, so too does the upstream type, and the rest — and so, in total, there are twelve thousand nine hundred and sixty distinct varieties of non-returner. Just as this establishment of distinctions among non-returners has been worked out for those who proceed through the form realm, so too should the corresponding establishment of distinctions among those who proceed through the formless realm be worked out accordingly.