Realms, Latent Afflictions, and the Ten Perceptions

When one dies in the desire realm and is reborn in the first dhyāna: whether one originally abided in the prātimokṣa restraint or did not abide in it, if one had wholesome bodily and vocal expression that was not lost — if one dies abiding in a wholesome mind, one relinquishes five wholesome aggregates and two neutral aggregates (an alternate view: five), and attains four wholesome aggregates and two neutral aggregates. At that moment, five wholesome aggregates, one defiled aggregate, and two neutral aggregates cease; one wholesome aggregate, four defiled aggregates, and two neutral aggregates arise in the present. If one dies abiding in a neutral mind, one relinquishes five wholesome aggregates and five neutral aggregates, and attains four wholesome aggregates and two neutral aggregates. At that moment, two wholesome aggregates, one defiled aggregate, and five neutral aggregates cease; one wholesome aggregate, four defiled aggregates, and two neutral aggregates arise in the present. If one originally did not abide in the prātimokṣa restraint, having no wholesome bodily and vocal expression, or having had it but lost it — if one dies abiding in a wholesome mind, one relinquishes four wholesome aggregates and two neutral aggregates (an alternate view: five), and attains four wholesome aggregates and two neutral aggregates. Then four wholesome aggregates, one defiled aggregate, and two neutral aggregates cease; one wholesome aggregate, four defiled aggregates, and two neutral aggregates arise in the present. If one dies abiding in a neutral mind, one relinquishes four wholesome aggregates and five neutral aggregates, and attains four wholesome aggregates and two neutral aggregates. At that moment, one wholesome aggregate, one defiled aggregate, and five neutral aggregates cease; one wholesome aggregate, four defiled aggregates, and two neutral aggregates arise in the present. When one dies in the desire realm and is reborn in the second, third, or fourth dhyāna: whether one originally abided in the prātimokṣa restraint or did not abide in it, if one had wholesome bodily and vocal expression that was not lost — if one dies abiding in a wholesome mind, one relinquishes five wholesome aggregates and five neutral aggregates, and attains four wholesome aggregates and two neutral aggregates. At that moment, five wholesome aggregates, one defiled aggregate, and two neutral aggregates cease;

one wholesome aggregate, four defiled aggregates, and two neutral aggregates arise in the present. If one dies abiding in a neutral mind, one relinquishes five wholesome aggregates and five neutral aggregates, and attains four wholesome aggregates and two neutral aggregates; at that moment, two wholesome aggregates, one defiled aggregate, and five neutral aggregates cease, and one wholesome aggregate, four defiled aggregates, and two neutral aggregates arise in the present. If one originally did not abide in the prātimokṣa restraint, having no wholesome bodily and vocal expression, or having had it but lost it — if one dies abiding in a wholesome mind, one relinquishes five wholesome aggregates and five neutral aggregates, and attains four wholesome aggregates and two neutral aggregates; at that moment, four wholesome aggregates, one defiled aggregate, and two neutral aggregates cease, and one wholesome aggregate, four defiled aggregates, and two neutral aggregates arise in the present. If one dies abiding in a neutral mind, one relinquishes five wholesome aggregates and five neutral aggregates, and attains four wholesome aggregates and two neutral aggregates; at that moment, one wholesome aggregate, one defiled aggregate, and five neutral aggregates cease, and one wholesome aggregate, four defiled aggregates, and two neutral aggregates arise in the present. When one dies in the desire realm and is reborn in the formless realm: whether one originally abided in the prātimokṣa restraint or did not abide in it, if one had wholesome bodily and vocal expression that was not lost — if one dies abiding in a wholesome mind, one relinquishes five wholesome aggregates and five neutral aggregates, and attains four wholesome aggregates and one neutral aggregate; at that moment, five wholesome aggregates, one defiled aggregate, and two neutral aggregates cease, and one wholesome aggregate, four defiled aggregates, and one neutral aggregate arise in the present. If one dies abiding in a neutral mind, one relinquishes five wholesome aggregates and five neutral aggregates, and attains four wholesome aggregates and one neutral aggregate; at that moment, two wholesome aggregates, one defiled aggregate, and five neutral aggregates cease, and one wholesome aggregate, four defiled aggregates, and one neutral aggregate arise in the present. If one originally did not abide in the prātimokṣa restraint, having no wholesome bodily and vocal expression, or having had it but lost it —

if one dies abiding in a wholesome mind, one relinquishes five wholesome aggregates and five neutral aggregates, and attains four wholesome aggregates and one neutral aggregate; at that moment, four wholesome aggregates, one defiled aggregate, and two neutral aggregates cease, and one wholesome aggregate, four defiled aggregates, and one neutral aggregate arise in the present. If one dies abiding in a neutral mind, one relinquishes five wholesome aggregates and five neutral aggregates, and attains four wholesome aggregates and one neutral aggregate; at that moment, one wholesome aggregate, one defiled aggregate, and five neutral aggregates cease, and one wholesome aggregate, four defiled aggregates, and one neutral aggregate arise in the present. When one dies in the form realm and is reborn again in the form realm — that is, one passes away from a given level and is reborn in that very level — if one dies abiding in a wholesome mind, one relinquishes two neutral aggregates and attains two neutral aggregates; at that moment, four wholesome aggregates, one defiled aggregate, and two neutral aggregates cease, and one wholesome aggregate, four defiled aggregates, and two neutral aggregates arise in the present. If one dies abiding in a defiled mind, one relinquishes two neutral aggregates and attains two neutral aggregates;

at that moment, one wholesome aggregate, four defiled aggregates, and two neutral aggregates cease, and one wholesome aggregate, four defiled aggregates, and two neutral aggregates arise in the present. If one dies abiding in a neutral mind, one relinquishes five neutral aggregates and attains two neutral aggregates; at that moment, one wholesome aggregate, one defiled aggregate, and five neutral aggregates cease, and one wholesome aggregate, four defiled aggregates, and two neutral aggregates arise in the present. As for one who passes away from a lower level of the form realm and is reborn in a higher level — if one dies abiding in a wholesome mind, one relinquishes five wholesome aggregates and five neutral aggregates, and attains four wholesome aggregates and two neutral aggregates; at that moment, four wholesome aggregates, one defiled aggregate, and two neutral aggregates cease, and one wholesome aggregate, four defiled aggregates, and two neutral aggregates arise in the present. If one dies abiding in a neutral mind, one relinquishes five wholesome aggregates and five neutral aggregates, and attains four wholesome aggregates and two neutral aggregates; at that moment, one wholesome aggregate, one defiled aggregate, and five neutral aggregates cease, and one wholesome aggregate, four defiled aggregates, and two neutral aggregates arise in the present. As for one who passes away from a higher level of the form realm and is reborn in a lower level — if one dies abiding in a wholesome mind, one relinquishes five wholesome aggregates and five neutral aggregates, and attains five wholesome aggregates, four defiled aggregates, and five neutral aggregates; at that moment, four wholesome aggregates, one defiled aggregate, and two neutral aggregates cease, and one wholesome aggregate, four defiled aggregates, and two neutral aggregates arise in the present. If one dies abiding in a defiled mind, one relinquishes five wholesome aggregates and five neutral aggregates, and attains five wholesome aggregates, four defiled aggregates, and five neutral aggregates; at that moment, one wholesome aggregate, four defiled aggregates, and two neutral aggregates cease, and one wholesome aggregate, four defiled aggregates, and two neutral aggregates arise in the present. If one dies abiding in a neutral mind, one relinquishes five wholesome aggregates and five neutral aggregates, and attains five wholesome aggregates, four defiled aggregates, and five neutral aggregates; at that moment, one wholesome aggregate, one defiled aggregate, and five neutral aggregates cease, and one wholesome aggregate, four defiled aggregates, and two neutral aggregates arise in the present. As for those who die in the form realm and are reborn in the desire realm —

if one dies abiding in a wholesome mind, one relinquishes five wholesome aggregates and five neutral aggregates, and attains four wholesome aggregates, four defiled aggregates, and two neutral aggregates (an alternate view: five); at that moment, four wholesome aggregates, one defiled aggregate, and two neutral aggregates cease, and one wholesome aggregate, four defiled aggregates, and two neutral aggregates arise in the present. If one dies abiding in a defiled mind, one relinquishes five wholesome aggregates and five neutral aggregates, and attains four wholesome aggregates, four defiled aggregates, and two neutral aggregates (an alternate view: five); at that moment, one wholesome aggregate, four defiled aggregates, and two neutral aggregates cease, and one wholesome aggregate, four defiled aggregates, and two neutral aggregates arise in the present. If one dies abiding in a neutral mind, one relinquishes five wholesome aggregates and five neutral aggregates, and attains four wholesome aggregates, four defiled aggregates, and two neutral aggregates (an alternate view: five); at that moment, one wholesome aggregate, one defiled aggregate, and five neutral aggregates cease, and one wholesome aggregate, four defiled aggregates, and two neutral aggregates arise in the present.

As for those who die in the form realm and are reborn in the formless realm — if one dies abiding in a wholesome mind, one relinquishes five wholesome aggregates and five neutral aggregates, and attains four wholesome aggregates and one neutral aggregate; at that moment, four wholesome aggregates, one defiled aggregate, and two neutral aggregates cease, and one wholesome aggregate, four defiled aggregates, and one neutral aggregate arise in the present. If one dies abiding in a neutral mind, one relinquishes five wholesome aggregates and five neutral aggregates, and attains four wholesome aggregates and one neutral aggregate; at that moment, one wholesome aggregate, one defiled aggregate, and five neutral aggregates cease, and one wholesome aggregate, four defiled aggregates, and one neutral aggregate arise in the present. As for those who die in the formless realm and are reborn again in the formless realm — that is, one passes away from a given level and is reborn in that very level — if one dies abiding in a wholesome mind, one relinquishes one neutral aggregate and attains one neutral aggregate; at that moment, four wholesome aggregates, one defiled aggregate, and one neutral aggregate cease, and one wholesome aggregate, four defiled aggregates, and one neutral aggregate arise in the present. If one dies abiding in a defiled mind, one relinquishes one neutral aggregate and attains one neutral aggregate; at that moment, one wholesome aggregate, four defiled aggregates, and one neutral aggregate cease, and one wholesome aggregate, four defiled aggregates, and one neutral aggregate arise in the present. If one dies abiding in a neutral mind, one relinquishes four neutral aggregates and attains one neutral aggregate; at that moment, one wholesome aggregate, one defiled aggregate, and four neutral aggregates cease, and one wholesome aggregate, four defiled aggregates, and one neutral aggregate arise in the present. As for one who passes away from a lower level of the formless realm and is reborn in a higher level — if one dies abiding in a wholesome mind, one relinquishes four wholesome aggregates and one neutral aggregate, and attains four wholesome aggregates and one neutral aggregate; at that moment, four wholesome aggregates, one defiled aggregate, and one neutral aggregate cease, and one wholesome aggregate, four defiled aggregates, and one neutral aggregate arise in the present. If one dies abiding in a neutral mind, one relinquishes four wholesome aggregates and four neutral aggregates, and attains four wholesome aggregates and one neutral aggregate; at that moment, one wholesome aggregate, one defiled aggregate, and four neutral aggregates cease, and one wholesome aggregate, four defiled aggregates, and one neutral aggregate arise in the present. As for one who passes away from a higher level of the formless realm and is reborn in a lower level — if one dies abiding in a wholesome mind, one relinquishes four wholesome aggregates and one neutral aggregate, and attains four wholesome aggregates, four defiled aggregates, and one neutral aggregate; at that moment, four wholesome aggregates, one defiled aggregate, and one neutral aggregate cease, and one wholesome aggregate, four defiled aggregates, and one neutral aggregate arise in the present. If one dies abiding in a defiled mind, one relinquishes four wholesome aggregates and one neutral aggregate, and attains four wholesome aggregates, four defiled aggregates, and one neutral aggregate; at that moment, one wholesome aggregate, four defiled aggregates, and one neutral aggregate cease, and one wholesome aggregate, four defiled aggregates, and one neutral aggregate arise in the present. If one dies abiding in a neutral mind, one relinquishes four wholesome aggregates and four neutral aggregates, and attains four wholesome aggregates, four defiled aggregates, and one neutral aggregate; at that moment, one wholesome aggregate, one defiled aggregate, and four neutral aggregates cease, and one wholesome aggregate, four defiled aggregates, and one neutral aggregate arise in the present.

As for those who die in the formless realm and are reborn in the desire realm — if one dies abiding in a wholesome mind, one relinquishes four wholesome aggregates and one neutral aggregate, and attains four wholesome aggregates, four defiled aggregates, and two neutral aggregates (an alternate view: five); at that moment, four wholesome aggregates, one defiled aggregate, and one neutral aggregate cease, and one wholesome aggregate, four defiled aggregates, and two neutral aggregates arise in the present. If one dies abiding in a defiled mind, one relinquishes four wholesome aggregates and one neutral aggregate, and attains four wholesome aggregates, four defiled aggregates, and two neutral aggregates (an alternate view: five); at that moment, one wholesome aggregate, four defiled aggregates, and one neutral aggregate cease, and one wholesome aggregate, four defiled aggregates, and two neutral aggregates arise in the present. If one dies abiding in a neutral mind,

one relinquishes four wholesome aggregates and four neutral aggregates, and attains four wholesome aggregates, four defiled aggregates, and two neutral aggregates (an alternate view: five); at that moment, one wholesome aggregate, one defiled aggregate, and four neutral aggregates cease, and one wholesome aggregate, four defiled aggregates, and two neutral aggregates arise in the present. As for those who die in the formless realm and are reborn in the form realm — if one dies abiding in a wholesome mind, one relinquishes four wholesome aggregates and one neutral aggregate, and attains five wholesome aggregates, four defiled aggregates, and five neutral aggregates; at that moment, four wholesome aggregates, one defiled aggregate, and one neutral aggregate cease, and one wholesome aggregate, four defiled aggregates, and two neutral aggregates arise in the present. If one dies abiding in a defiled mind, one relinquishes four wholesome aggregates and one neutral aggregate, and attains five wholesome aggregates, four defiled aggregates, and five neutral aggregates; at that moment, one wholesome aggregate, four defiled aggregates, and one neutral aggregate cease, and one wholesome aggregate, four defiled aggregates, and two neutral aggregates arise in the present. If one dies abiding in a neutral mind, one relinquishes four wholesome aggregates and four neutral aggregates,

and attains five wholesome aggregates, four defiled aggregates, and five neutral aggregates; at that moment, one wholesome aggregate, one defiled aggregate, and four neutral aggregates cease, and one wholesome aggregate, four defiled aggregates, and two neutral aggregates arise in the present.

Why do the latent afflictions of the desire realm not underlie and increase in the dharmas of the form realm? And so on, as stated at length. Question: Why is this treatise composed? Answer: In order to bring certainty to those in doubt. For it was said earlier, in the Sentient Beings Chapter, Aggregation Section, that an ordinary being of the desire realm has ninety-eight latent afflictions underlying and increasing, bound by nine fetters; an ordinary being of the form realm has sixty-two latent afflictions underlying and increasing, bound by six fetters; an ordinary being of the formless realm has thirty-one latent afflictions underlying and increasing, bound by six fetters. Someone might then doubt whether an ordinary being of the desire realm has the latent afflictions of the form and formless realms underlying and increasing as well,

or whether an ordinary being of the form realm has the latent afflictions of the formless realm underlying and increasing. In order to bring this doubt to certainty, the treatise reveals that one possesses only those latent afflictions and not others as underlying and increasing — that is, an ordinary being of the desire realm has only the latent afflictions of the desire realm underlying and increasing, not those of the form and formless realms; an ordinary being of the form realm has only the latent afflictions of the form realm underlying and increasing, not those of the formless realm. It is for this reason that the treatise is composed. Why do the latent afflictions of the desire realm not underlie and increase in the dharmas of the form realm? Answer: Because the realms would become conflated, and because it would be impossible to posit the relinquishing of desire-realm defilement. As for the realms becoming conflated: if the desire realm's latent afflictions underlay the form realm's dharmas, then that dharma would be both the desire realm and the form realm, and one could not then say that the desire realm and the form realm differ. As for it being impossible to posit the relinquishing of desire-realm defilement: if this were so, then when one relinquished craving for the desire realm, this would not yet be called relinquishing desire-realm defilement — only upon relinquishing craving for the form realm would it be called relinquishing desire-realm defilement. This would not stand to reason. Why do the latent afflictions of the desire realm not underlie and increase in the dharmas of the formless realm? Answer: Because the realms would become conflated, and because it would be impossible to posit the relinquishing of desire-realm defilement.

As for the realms becoming conflated: that dharma would be both the desire realm and the formless realm, and one could not then say that the desire realm and the formless realm differ. As for it being impossible to posit the relinquishing of desire-realm defilement: when one relinquished craving for the desire realm, this would not yet be called relinquishing desire-realm defilement — only upon relinquishing craving for the formless realm would it be called relinquishing desire-realm defilement. This would not stand to reason. Why do the latent afflictions of the form realm not underlie and increase in the dharmas of the desire realm? Answer: Because the realms would become conflated, and because that is not the object of this level. As for the realms becoming conflated: that dharma would be both the form realm and the desire realm, and one could not then say that the form realm and the desire realm differ. As for that not being the object of this level: there is no affliction of a higher level taking a lower level's dharmas as its object. Why do the latent afflictions of the form realm not underlie and increase in the dharmas of the formless realm? Answer: Because the realms would become conflated, and because it would be impossible to posit the relinquishing of form-realm defilement.

As for the realms becoming conflated: that dharma would be both the form realm and the formless realm, and one could not then say that the form realm and the formless realm differ. As for it being impossible to posit the relinquishing of form-realm defilement: when one relinquished craving for the form realm, this would not yet be called relinquishing form-realm defilement — only upon relinquishing craving for the formless realm would it be called relinquishing form-realm defilement. This would not stand to reason. Why do the latent afflictions of the formless realm not underlie and increase in the dharmas of the desire realm? Answer: Because the realms would become conflated, and because that is not the object of this level. Why do the latent afflictions of the formless realm not underlie and increase in the dharmas of the form realm? Answer: Because the realms would become conflated, and because that is not the object of this level. All this should be understood as before.

Question: How is the aforesaid distinction of the three realms established — by ground, by station of rebirth, or by the relinquishing of craving? If so, what would be the fault in each? If by ground, then nine realms should be spoken of, since there are nine grounds — namely, the desire realm and the four dhyānas and the four formless attainments. If by station, then forty realms should be spoken of, since there are forty stations — namely, twenty stations in the desire realm, sixteen in the form realm, and four in the formless realm. If by the relinquishing of craving, nine realms should likewise be spoken of, namely craving for the desire realm up through craving for the sphere of neither-perception-nor-non-perception, since each has a distinct boundary. Answer: It should be said that the three realms are established by the relinquishing of craving. Question: If so, nine realms should be established. Answer: Because the relinquishing of craving is of the same kind within each realm, only three realms are established. That is, from the Avīci hell up through the Heaven of Making Use of Others' Transformations, all are distinguished by desire-craving, and thus the desire realm is established; from the Heaven of Brahmā's Retinue up through the Akaniṣṭha heaven, all are distinguished by form-craving, and thus the form realm is established; from the sphere of infinite space up through the sphere of neither-perception-nor-non-perception, all are distinguished by formless-craving, and thus the formless realm is established. Furthermore: where there is form and desire, the desire realm is established; where there is form but no desire, the form realm is established; where there is neither form nor desire, the formless realm is established. Furthermore: where there is form and a second (the duality of male and female), the desire realm is established; where there is form but no second, the form realm is established; where there is neither form nor a second, the formless realm is established. Furthermore: where there is form and an external object, the desire realm is established; where there is form but no such object, the form realm is established; where there is neither form nor object, the formless realm is established. Furthermore: where there is form and material accoutrements, the desire realm is established; where there is form but no accoutrements, the form realm is established; where there is neither form nor accoutrements, the formless realm is established. Furthermore: where there is form, desire, and self-attachment, the desire realm is established; where there is form and self-attachment but no desire, the form realm is established; where there is neither form nor desire, yet self-attachment, the formless realm is established. Furthermore: where there is form, a second, and self-attachment, the desire realm is established; where there is form and self-attachment but no second, the form realm is established; where there is neither form nor a second, yet self-attachment, the formless realm is established. The criteria of object and accoutrements should be explained in the same way. Furthermore: where there is form conjoined with shamelessness and lack of remorse, the desire realm is established; where there is form not conjoined with shamelessness and lack of remorse, the form realm is established; where there is no form and no conjoining with shamelessness and lack of remorse, the formless realm is established. Furthermore: where there is form conjoined with stinginess and envy, the desire realm is established; where there is form not conjoined with stinginess and envy, the form realm is established; where there is no form and no conjoining with stinginess and envy, the formless realm is established. Furthermore: where there is form conjoined with the faculties of displeasure and suffering, the desire realm is established; where there is form not conjoined with the faculties of displeasure and suffering, the form realm is established; where there is no form and no conjoining with the faculties of displeasure and suffering, the formless realm is established. Furthermore: where there is form conjoined with morsel-food and sexual craving, the desire realm is established; where there is form not conjoined with morsel-food and sexual craving, the form realm is established; where there is no form and no conjoining with morsel-food and sexual craving, the formless realm is established. Furthermore: where there is a cause of ripened retribution in the five aggregates and a fruit of ripened retribution in the five aggregates, with unwholesome and neutral latent afflictions underlying and increasing, the desire realm is established; where there is a cause of ripened retribution in the five aggregates and a fruit of ripened retribution in the five aggregates, with only neutral latent afflictions underlying and increasing, the form realm is established; where there is a cause of ripened retribution in the four aggregates and a fruit of ripened retribution in the four aggregates, with only neutral latent afflictions underlying and increasing, the formless realm is established. Furthermore: where there is a cause of ripened retribution in the four aggregates obtaining a single fruit, with unwholesome and neutral latent afflictions underlying and increasing, the desire realm is established; where there is a cause of ripened retribution in the five aggregates obtaining a single fruit, with only neutral latent afflictions underlying and increasing, the form realm is established; where there is a cause of ripened retribution in the four aggregates obtaining a single fruit, with only neutral latent afflictions underlying and increasing, the formless realm is established. Furthermore: where there is a cause of ripened retribution in three feelings and a fruit of ripened retribution in three feelings, with unwholesome and neutral latent afflictions underlying and increasing, the desire realm is established; where there is a cause of ripened retribution in two feelings and a fruit of ripened retribution in two feelings, with only neutral latent afflictions underlying and increasing, the form realm is established; where there is a cause of ripened retribution in one feeling and a fruit of ripened retribution in one feeling, with only neutral latent afflictions underlying and increasing, the formless realm is established. Furthermore: where there is a cause of ripened retribution in five feelings and a fruit of ripened retribution in four feelings, with unwholesome and neutral latent afflictions underlying and increasing, the desire realm is established; where there is a cause of ripened retribution in three feelings and a fruit of ripened retribution in three feelings, with only neutral latent afflictions underlying and increasing, the form realm is established; where there is a cause of ripened retribution in one feeling and a fruit of ripened retribution in one feeling, with only neutral latent afflictions underlying and increasing, the formless realm is established. Furthermore: where there is a cause of ripened retribution that is both with and without form, and a fruit of ripened retribution that is both with and without form, with unwholesome and neutral latent afflictions underlying and increasing, the desire realm is established;

where there is a cause of ripened retribution that is both with and without form, and a fruit of ripened retribution that is both with and without form, with only neutral latent afflictions underlying and increasing, the form realm is established; where there is a cause of ripened retribution that is without form and a fruit of ripened retribution that is without form, with only neutral latent afflictions underlying and increasing, the formless realm is established. As with with-form and without-form, so too should it be explained for the pairs visible and invisible, and resistant and non-resistant. Question: How is the aforesaid arrangement of the three realms established — stacked one above another, or arrayed side by side in sequence? If stacked one above another, how can one posit relinquishing that defilement pervasively? How can supernormal power reach pervasively to all of it? If arrayed side by side, how can what Droṇodana (陀羅達多) taught be accounted for — namely, that the world below is boundless and the world above is boundless? On this, some say: the three realms are stacked one above another. That is, below this world-system, far off beneath the circle of wind, there is a further Akaniṣṭha heaven below; going further and further down from that, one reaches the circle of wind, and just below that circle of wind there is again an Akaniṣṭha heaven; going on down in this way to the circle of wind again — thus, unfolding downward in succession, the worlds below are boundless. Likewise, above the Akaniṣṭha heaven of this world-system, far off above, there is a circle of wind above; going further and further up from that, one reaches an Akaniṣṭha heaven, and just above that Akaniṣṭha heaven there is again a circle of wind; going on up in this way to an Akaniṣṭha heaven again — thus, unfolding upward in succession, the worlds above are boundless. Question: If so, how can one posit relinquishing that defilement pervasively?

How can supernormal power reach pervasively to all of it? Answer: When one relinquishes the defilement of one world-system's desire realm, this is called relinquishing the defilement of all desire realms, because they are alike in character. However, the supernormal power generated in dependence on the first dhyāna can reach only to the Brahmā-world of a single desire realm, not beyond, because the stations differ from world-system to world-system.

So too, relinquishing form-realm defilement and the supernormal power generated in dependence on the other dhyānas should be understood correspondingly. Other masters say: the three realms are arrayed side by side in sequence. Question: If so, how can what Droṇodana taught be accounted for? Answer: He should be understood as saying that the desire realm below is boundless and the form realm above is boundless. Here, all the stations of the desire realm share a single set of latent afflictions, while the form and formless realms have distinct latent afflictions differing by level. Question: Why do all the stations of the desire realm share a single set of latent afflictions, while the form and formless realms differ by level? Answer: The desire realm is an unfixed realm — it is neither a ground of cultivation nor a ground of relinquishing defilement; the afflictions there are like an unbridled horse running free, and so all its stations share a single set of latent afflictions. The form and formless realms are fixed realms — grounds of cultivation and grounds of relinquishing defilement; the afflictions there are like a bridled horse that cannot move freely, and so the higher and lower levels have distinct latent afflictions. Furthermore, in the desire realm the unwholesome roots are strong and vigorous while the wholesome roots are weak and feeble, and so all its stations share a single set of latent afflictions; the form and formless realms have no unwholesome roots, and their wholesome roots are strong and vigorous, and so the higher and lower levels have distinct latent afflictions.

Furthermore, in the desire realm the unwholesome increases while wholesome dharmas decline; the form and formless realms have no unwholesome dharmas, and their wholesome dharmas increase. Furthermore, in the desire realm the unwholesome is like the master of the house and the wholesome dharmas are like guests; the form and formless realms have no unwholesome dharmas, and their wholesome dharmas are like the master. Furthermore, the desire realm has unwholesome roots capable of cutting off wholesome roots; the form and formless realms have no unwholesome roots capable of cutting off wholesome roots. Furthermore, in the desire realm decorum admits no restraint, like husband and wife, and so all its stations share a single set of latent afflictions; in the form and formless realms decorum is kept at a distance, like mother and child, and so the higher and lower levels have distinct latent afflictions. Furthermore, in the desire realm wholesome dharmas and deportment are mixed with the unwholesome, like a prince and an outcaste's son confined together in the same prison, and so all its stations share a single set of latent afflictions; in the form and formless realms wholesome dharmas and deportment are unmixed, like a prince and an elder's son confined together in the same prison, and so the higher and lower levels have distinct latent afflictions. Question: Is there any interval of matter between the three realms? If there is, then that interval would itself be a further thing, and the realms would become five; and between those five there would again be four further intervals, and the realms would become nine — proceeding in this way without end. If there is no interval, how is it that the three realms do not merge into one? Answer: It should be said that there is no interval of matter between them at all.

Question: If so, how is it that the three realms do not merge into one? Answer: Although there is no interval of matter between them, they do not merge into one — just as the eighteen elements, the twelve sense-fields, the five aggregates, the three time-periods, and the four great elements, and so forth, though having no interval of matter between them, do not merge into one; this is likewise so. Furthermore, because their intrinsic nature and characteristics differ, and their kinds of matter differ, though there is no interval of matter between them, they do not merge into one. Question: If so, then above the Heaven of Making Use of Others' Transformations and below the first dhyāna, the interval is vast and remote, containing an immeasurable space filled with matter of empty space — how then can one know where the desire realm ends and the form realm's distinct boundary begins? Answer: At the border of the two realms there are nets of light, and the two lights differ in coarseness and subtlety at their boundary, and by this one knows this to be the desire realm and that to be the form realm. Furthermore, wherever the divine eye naturally acquired by a being born in the desire realm can see is the desire realm; where it cannot see is the form realm. Furthermore, wherever the supernormal power naturally acquired by a being born in the desire realm can reach is the desire realm; where it cannot reach is the form realm.

Furthermore, wherever craving for the desire realm takes as its object is the desire realm; wherever craving for the form realm takes as its object is the form realm. This is the distinct boundary between the two realms.

Why do the non-pervasive latent afflictions of the desire realm not underlie and increase throughout the dharmas of the desire realm? Answer: Because this would make them pervasive, and because those other dharmas are not the object of this latent affliction. As to this making them pervasive: if these non-pervasive latent afflictions of the desire realm underlay and increased throughout the dharmas of the desire realm, they would thereby become pervasive, and then it would be impossible to posit any distinction in character and function between pervasive and non-pervasive latent afflictions. As to those other dharmas not being the object of this latent affliction: the dharmas of the other categories are not the object of this non-pervasive latent affliction, which takes only the dharmas of its own category as its object. Why is this? Because it is by the power of the non-pervasive latent afflictions that the dharmas of the five categories to be abandoned are established as distinct. If a non-pervasive latent affliction also took all five categories as its object pervasively, then it would underlie and increase pervasively throughout the five categories, and this would confuse the five categories. Because the five categories would be confused, their antidotes would be confused; because the antidotes would be confused, direct realization would be confused; because direct realization would be confused, it would be impossible to posit distinctions in comprehensive knowledge or in the fruits of the ascetic path. In order that there be no such fault, the non-pervasive latent afflictions of the desire realm do not underlie and increase throughout the dharmas of the desire realm. Why do the non-pervasive latent afflictions of the form realm not underlie and increase throughout the dharmas of the form realm? Answer: Because this would make them pervasive, and because those other dharmas are not the object of this latent affliction. Why do the non-pervasive latent afflictions of the formless realm not underlie and increase throughout the dharmas of the formless realm? Answer: Because this would make them pervasive, and because those other dharmas are not the object of this latent affliction. All this should be understood as explained before. The meaning of the pervasive cause is explained at length in the Cognition Section of the Miscellaneous Aggregation Chapter, and in the Unwholesome Section of the Fetter Aggregation Chapter. There are ten perceptions, namely the perception of impermanence up through the perception of cessation; these have already been analyzed at length in the Aggregation Section of the Concentration Chapter. If one cultivates the perception of impermanence, does one thereby contemplate the perception of impermanence? And so on, as stated at length. Cultivation is of four kinds: acquisitional cultivation, habitual cultivation, cultivation as antidote, and cultivation of elimination. The meaning of these four kinds of cultivation is explained at length in the Cognition of Others' Minds Section of the Cognition Aggregation Chapter. On this, some say the treatise here is composed with reference to habitual cultivation alone; others say it is composed with reference to both acquisitional cultivation and habitual cultivation together. For those who hold that the treatise here is composed with reference to habitual cultivation alone, they explain: if one cultivates the perception of impermanence,

this means the perception of impermanence is manifest in the present. As for contemplating the perception of impermanence, this means taking the perception of impermanence as one's object — that is, while the perception of impermanence is manifest in the present, taking the meaning of the perception of impermanence as one's object. If one cultivates the perception of impermanence, does one thereby contemplate the perception of impermanence? Answer: This should be explained through four alternatives. There is cultivating the perception of impermanence without contemplating the perception of impermanence.

This means cultivating the perception of impermanence while taking other dharmas as one's object — as when, taking the aggregates of feeling, formations, and consciousness as one's object, one gives rise to the perception of impermanence from within the aggregate of perception apart from the object of the perception of impermanence itself. Question: At what stage does this occur? Answer: At the stage of increasing warmth and summit, when the body-, feeling-, and mind-mindfulness-foundations with the impermanence aspect arise, together with the dharma-mindfulness-foundation taking other dharmas as its object. When relinquishing the defilement of the desire realm up through the sphere of neither-perception-nor-non-perception, these arise as the preliminary effort — the body-, feeling-, and mind-mindfulness-foundations with the impermanence aspect, together with the dharma-mindfulness-foundation taking other dharmas as its object. During that path of preliminary effort, if one refines the faculties from liberated-by-conviction into arrived-through-insight, or from liberated-dependent-on-time into unshakeable, these mindfulness-foundations likewise arise as the preliminary effort — the body-, feeling-, and mind-mindfulness-foundations with the impermanence aspect, together with the dharma-mindfulness-foundation taking other dharmas as its object. During that path of preliminary effort, when the body-, feeling-, and mind-mindfulness-foundations with the impermanence aspect arise, together with the dharma-mindfulness-foundation taking other dharmas as its object —

when one takes this kind of mindfulness-foundation as the basis for the mixed cultivation of dhyāna; and for those who hold that all dharmas are of ultimate meaning, when the analytical knowledge of meaning arises based on this kind of mindfulness-foundation, and when the analytical knowledge of eloquence based on this kind of mindfulness-foundation arises, together with the cognition of aspiration, the limiting concentration, the formless liberations, and the subtle mind immediately prior to entering the attainment of cessation — at all such times one is cultivating the perception of impermanence, because the perception of impermanence is manifest in the present, but one is not contemplating the perception of impermanence, because one's object is other dharmas. There is contemplating the perception of impermanence without cultivating the perception of impermanence — this means taking the perception of impermanence as one's object while cultivating other perceptions. The other perceptions are the perception of suffering-in-impermanence, the perception of non-self-in-suffering, and other wholesome, defiled, or neutral perceptions. Here, the wholesome perceptions are those of the preliminary-effort kind and the naturally-acquired kind. The preliminary-effort wholesome perceptions are those accomplished through learning, reflection, and cultivation. Those accomplished through learning are the non-impermanence-aspect perceptions accomplished through learning that arise taking the perception of impermanence as their object. Those accomplished through reflection are the non-impermanence-aspect perceptions accomplished through reflection that arise taking the perception of impermanence as their object. Those accomplished through cultivation are the non-impermanence-aspect perceptions that arise taking the perception of impermanence as their object. Question: At what stage does this perception accomplished through cultivation occur? Answer: At the initial and increasing stages of warmth, summit, and forbearance, the non-impermanence-aspect dharma-mindfulness-foundation arises taking the perception of impermanence as its object. At the stage of the supreme mundane dharma, the dharma-mindfulness-foundation with three aspects arises. Once one has entered the certainty of rightness, during the four mind-moments of the direct realization of suffering, the dharma-mindfulness-foundation with three aspects arises; during the four mind-moments each of the direct realizations of origin and of the path, the dharma-mindfulness-foundation with four aspects arises. If, by means of the non-impermanence-aspect dharma-mindfulness-foundation taking the perception of impermanence as its object, one relinquishes the defilement of the desire realm up through the sphere of neither-perception-nor-non-perception, and takes this as the preliminary effort —

throughout the paths of preliminary effort, uninterrupted path, and liberation. If, by means of the non-impermanence-aspect dharma-mindfulness-foundation taking the perception of impermanence as its object, one refines the faculties from liberated-by-conviction into arrived-through-insight, or from liberated-dependent-on-time into unshakeable, and takes this as the preliminary effort — throughout the paths of preliminary effort, uninterrupted path, and liberation; if, by means of the non-impermanence-aspect dharma-mindfulness-foundation taking the perception of impermanence as its object, one engages in the mixed cultivation of dhyāna, or gives rise to the superknowledge of cognition of others' minds or the superknowledge of recollection of past abodes; when the non-impermanence-aspect dharma-mindfulness-foundation taking the perception of impermanence as its object arises; when the four immeasurables arise; for those who hold that all dharmas are of ultimate meaning, when the analytical knowledge of meaning based on this kind of dharma-mindfulness-foundation arises, and the analytical knowledge of eloquence based on this kind of dharma-mindfulness-foundation, together with the cognition of aspiration, the limiting concentration, the formless liberations, the sphere of infinite space, the sphere of infinite consciousness, the totality-devices, and the subtle mind immediately prior to entering the attainment of cessation — at all such times, this is called a wholesome perception. The defiled perceptions are those in which, taking the perception of impermanence as one's object, one gives rise to the view of a real self; grasping at self and what belongs to self, one gives rise to the extremist view; grasping at annihilation or eternalism, one gives rise to wrong view; grasping that there is no cause and no agency, and depreciating the truths, one gives rise to view-grasping; grasping some inferior practice as supreme, excellent, and foremost, one gives rise to grasping at precepts and vows; grasping at what is pure, liberating, and leading to release, one gives rise to doubt, hesitation, and indecision; one gives rise to ignorance, lack of knowledge, benightedness, and delusion; one gives rise to craving, attachment, delight, and satisfaction; one gives rise to aversion, dislike, and displeasure; one gives rise to conceit and arrogance. At all such times, this is called a defiled perception. The neutral perceptions are those in which, taking the perception of impermanence as one's object, one gives rise to a perception that is neither in accordance with reason nor contrary to reason. This is called contemplating the perception of impermanence — in these cases one does not cultivate the perception of impermanence, because one's object is the perception of impermanence while other perceptions arise. There is cultivating the perception of impermanence and also contemplating the perception of impermanence.

This means taking the perception of impermanence as one's object while cultivating the perception of impermanence — as when the perception of impermanence remains manifest in the present for a long, continuous stretch, taking as its object the impermanence-perception of one's own past, future, and present continuum, as well as that of others across the three time-periods. Question: At what stage does this occur? Answer: At the initial and increasing stages of warmth, summit, and forbearance, the impermanence-aspect dharma-mindfulness-foundation arises taking the perception of impermanence as its object. At the stage of the supreme mundane dharma, the impermanence-aspect dharma-mindfulness-foundation arises. Once one has entered the certainty of rightness, during the four mind-moments of the direct realization of suffering, the impermanence-aspect dharma-mindfulness-foundation arises. If, by means of the impermanence-aspect dharma-mindfulness-foundation taking the perception of impermanence as its object, one relinquishes the defilement of the desire realm up through the sphere of neither-perception-nor-non-perception, and takes this as the preliminary effort — throughout the paths of preliminary effort, uninterrupted path, and liberation; if by means of this kind of dharma-mindfulness-foundation one refines the faculties from liberated-by-conviction into arrived-through-insight, or from liberated-dependent-on-time into unshakeable, and takes this as the preliminary effort — throughout the paths of preliminary effort, uninterrupted path, and liberation; if by means of this kind of dharma-mindfulness-foundation one engages in the mixed cultivation of dhyāna; and, for those who hold that all dharmas are of ultimate meaning, when the analytical knowledge of meaning arises, together with the cognition of aspiration, the limiting concentration, the formless liberations, and the subtle mind immediately prior to entering the attainment of cessation — some say also when the concentrations of wishlessness and signlessness arise — at all such times one cultivates the perception of impermanence, because the perception of impermanence is manifest in the present, and one also contemplates the perception of impermanence, because one's object is the perception of impermanence. There is neither cultivating the perception of impermanence nor contemplating the perception of impermanence — this refers to what remains apart from the foregoing cases. Question: At what stage does this occur? Answer: At the initial stages of warmth, summit, and forbearance, and at their increasing stages, when the dharma-mindfulness-foundation taking the truth of cessation as its object arises; at the increasing stages of warmth and summit, when the mindfulness-foundations not taking the perception of impermanence as their object and not having the impermanence aspect arise; once one has entered the certainty of rightness, during the four mind-moments of the direct realization of cessation; and in the stage of cultivation and the stage beyond training, when all the mindfulness-foundations not taking the perception of impermanence as their object and without the impermanence aspect arise —

at all such times one does not cultivate the perception of impermanence, because the perception of impermanence is not manifest in the present, and one also does not contemplate the perception of impermanence, because one's object is not the perception of impermanence. Masters outside Kaśmīra explain it differently: there is neither cultivating the perception of impermanence nor contemplating the perception of impermanence when one takes other dharmas as one's object while cultivating other perceptions — as when, taking the aggregates of feeling, formations, and consciousness as one's object, one gives rise to other perceptions from within the aggregate of perception apart from the perception of impermanence.

—or when, taking the unconditioned as one's object, one gives rise to other perceptions. The other perceptions are the perception of suffering-in-impermanence, the perception of non-self-in-suffering, and all other perceptions that are not the perception of impermanence. This should be understood at length as with the perception of impermanence. The perception of suffering-in-impermanence and the perception of non-self-in-suffering are likewise so, except that each is spoken of under its own name, and in the third alternative one excludes, for each, wishlessness and signlessness, the perception of foulness, the perception of distaste for food, the perception of non-delight in the entire world, the perception of death, the perception of abandonment, the perception of dispassion, and the perception of cessation, as is appropriate in each case. As for what should be understood accordingly: if one cultivates the perception of foulness, one does not contemplate the perception of foulness, because when the perception of foulness is manifest in the present, its object is visible form and shape; if one contemplates the perception of foulness, one does not cultivate the perception of foulness, because when one's object is the perception of foulness, other perceptions are manifest in the present. The other perceptions are the perception of impermanence, the perception of suffering-in-impermanence, the perception of non-self-in-suffering, and other wholesome, defiled, or neutral perceptions. The perception of foulness, the perception of distaste for food, the perception of non-delight in the entire world, the perception of death, the perception of abandonment, the perception of dispassion, and the perception of cessation are likewise all so, except that each is spoken of with its own object. That is, if one cultivates the perception of distaste for food, one does not contemplate the perception of distaste for food, because when that perception is manifest in the present, its object is smell, taste, and touch; if one contemplates the perception of distaste for food, one does not cultivate the perception of distaste for food, because when one's object is that perception, other perceptions are manifest in the present — the other perceptions being as explained before. If one cultivates the perception of non-delight in the entire world, one does not contemplate the perception of non-delight in the entire world, because when the perception of non-delight in the entire world is manifest in the present, its object is the agreeable things of all the worlds; if one contemplates the perception of non-delight in the entire world, one does not cultivate the perception of non-delight in the entire world, because when one's object is that perception, other perceptions are manifest in the present — the other perceptions being as explained before. If one cultivates the perception of death, one does not contemplate the perception of death, because when the perception of death is manifest in the present, its object is the life-faculty and the impermanent nature that arises together with the life-faculty; if one contemplates the perception of death, one does not cultivate the perception of death, because when one's object is that perception, other perceptions are manifest in the present — the other perceptions being as explained before. If one cultivates the perception of abandonment, one does not contemplate the perception of abandonment, because when the perception of abandonment is manifest in the present, its object is nirvāṇa; if one contemplates the perception of abandonment, one does not cultivate the perception of abandonment, because when one's object is that perception, other perceptions are manifest in the present — the other perceptions being as explained before. The same applies to the perception of abandonment and the perception of dispassion.

So too with the perception of cessation.