Cause, and the Branches of Cutting Off

2. Section: Cause's Own Particular Verse

Further, the summary verse says: cause, benefit, two kinds of wisdom; the fool's five stages; two kinds of view distinguished; and, regarding this, the noble teaching, and so on.

3. Section: Cause Begins — Two Kinds of Cause Named

Every formation's cause has, in brief, two kinds. First, the shared cause; second, the unshared cause.

4. Section: The Shared Cause — Delight

The shared cause means that delight is the leading cause; because of this delight, in this or that place of birth, one's weariness is obstructed, and one's own being is nourished. In order that one be born in the place one is to be born, although every affliction serves as a cause, it is birth in the place where delight arises that occurs — not birth where a thought of aversion arises. Further, this very delight is spoken of only in regard to form: once the prior cause has already given rise to it, it does not wait upon a further cause before ultimately turning into being.

6. Section: Benefit Begins — the Arhat's Liberated Mind and Pure Wisdom and Vision, and Four Benefits Named

Further, there are arhats who possess a liberated mind, and who possess pure wisdom and vision. There are four benefits one should know are not shared with any outsider. First, a nature of constant abiding while acting. Second, a nature of signless abiding while dwelling. Third, formations produced by past causes spontaneously returning to cessation. Fourth, future formations, their present cause now cut off, no longer arising.

7. Section: Three Successive Stages Toward the Four Benefits

In order to realize such four benefits, there are three successive stages. Relying on the wisdom and vision of one still in training, one attains weariness — regarding the formations, no longer generating joy or pleasure, down to no longer generating indulgence or immersion, and so dwelling. Weariness comes first, and from it comes freedom from desire; freedom from desire comes first, and from it the mind is well liberated.

8. Section: The First and Second Benefits Explained

From this point onward, precisely through the mind's being thus well liberated and constantly abiding, there is neither favoring nor opposing. Further, whether while acting or while dwelling, one no longer applies attention to any sign whatsoever, but applies attention and reflects within the signless realm, dwelling without any sign. Every view and doctrine capable of obstructing this has already been permanently cut off — how much less could it now pose any hindrance.

10. Section: Not Shared With Outsiders Begins — Self-View as the Root of Every Wrong View, in Three Parts

Further, through three parts, one should know that the view of a perishable self is established as the root of every wrong view and doctrine. First, through operating together with the prior limit; second, through operating together with the later limit; third, through operating together with both the prior and later limits.

11. Section: The Three Parts Explained Individually

Operating together with the prior limit means, for instance, one who reflects thus: did I exist in a past life, or did I not? Who was I? How did I exist? Operating together with the later limit means, for instance, one who reflects thus: will I exist in a future life, or will I not? Who will I be? How will I exist? Operating together with both the prior and later limits means, for instance, one who reflects thus: who was I? Who will be me? Where has this being now here come from? Once it has perished here, where will it go?

12. Section: Sixty-Two Wrong Views Named, Rooted in Self-View

Further, outsiders, taking the view of a perishable self as their root, hold sixty-two evil views and doctrines.

13. Section: Eighteen Wrong Views Regarding the Past Limit

Namely, four doctrines of eternalism, four doctrines of partial eternalism, two doctrines of no cause, four doctrines of a finite or infinite world, and four doctrines of eel-wriggling equivocation — these eighteen evil views and doctrines are held by those who speak of a self with regard to the past limit.

14. Section: Forty-Four Wrong Views Regarding the Future Limit

Further, there are sixteen doctrines of having perception, eight doctrines of no perception, eight doctrines of neither perception nor non-perception, seven doctrines of annihilation, and five doctrines of nirvāṇa in this very life — these forty-four evil views and doctrines are held by those who speak of a self with regard to the future limit.

15. Section: The Forty-Four Views Reduced to Five, and to Three

Such doctrines regarding the future limit are, in brief, gathered into five — first, the doctrine of having perception; second, the doctrine of no perception; third, the doctrine of neither perception nor non-perception; fourth, the doctrine of annihilation; fifth, the doctrine of nirvāṇa in this very life. Such five kinds are, further, in brief, three — first, the doctrine of eternalism; second, the doctrine of annihilation; third, the doctrine of nirvāṇa in this very life.

16. Section: Six Causes That Establish Every Wrong View — the First Two

Further, all such evil views and doctrines are established through six causes and conditions. First, through the root cause; second, through reliance on a teaching; third, through reliance on meditative concentration; fourth, through reliance on the times; fifth, through reliance on other views; sixth, through the place of birth. Through the root cause means that all of them take the view of a perishable self as their cause and condition. Through reliance on a teaching means that they rely on a treasury of teaching that displays such views, wrongly transmitted from teacher to disciple in succession as their means.

17. Section: The Third Cause — Reliance on Meditative Concentration

Through reliance on meditative concentration means that, taking meditative concentration as a basis, one becomes fixed in a conclusion regarding what was formerly heard and formerly believed and understood. Further, this meditative concentration is, further, of two kinds — first, that which operates together with recollection of former abodes; second, that which operates together with an attained heavenly eye. That which operates together with recollection of former abodes means, within the three doctrines of eternalism regarding the past limit, the distinction of lower, middling, and higher purity, and also the four doctrines of a finite or infinite world — through recollecting the appearance of the container worlds' cycles of formation and dissolution as the means.

18. Section: Recollection of the World's Formation and Dissolution — Three Wrong Ideas, and a Fourth

If, at the time, one recollects the stage of the world's formation, three false notions then arise. If one recollects only upward and downward, downward as far as the uninterrupted hell, upward as far as above the fourth meditative absorption, and recollects such a measure as the outer limit, one then abides in the notion that the world is finite. If one recollects only sideways, without limit, one then abides in the notion that the world is infinite. If one recollects both together, one then abides in the notion that it is both. If, at the time, one recollects the stage of the world's dissolution, one then abides in the notion that it is neither finite nor infinite, since nothing at all is found in any of the container worlds.

19. Section: Three Further Wrong Doctrines Said to Rely on Meditative Concentration

Further, relying on meditative concentration, one should know that a doctrine of partial eternalism, a doctrine of no cause, or a doctrine of eel-wriggling equivocation may in turn be spoken.

20. Section: Two Kinds of Pure Heaven — Impure and Genuinely Pure

One should know that there are, in this regard, two pure heavens — first, impurely pure; second, genuinely pure. If one is able to enter only conventional concentration, one should know that heaven is impurely pure, since one has not penetrated the truths, and one's mind has not attained good liberation. If one is able to realize concentration according to the inner teaching, one should know that heaven is named genuinely pure, since one has already penetrated the truths, and one's mind has already attained good liberation.

21. Section: Two Kinds of Freedom From Confusion, and Their Correspondence

One should know that freedom from confusion likewise has two kinds — first, signless and non-discriminated; second, possessing signs and discriminated. Here, the first is the genuinely pure heaven; the second is the impurely pure heaven.

22. Section: The Two Names Explained — Genuine Freedom From Confusion, and Confused Evasion

The former, pure heaven, turns without confusion regarding its own undying nature, and is therefore named undying and free of confusion. The latter, impure heaven, if questioned regarding undying freedom from confusion, then resorts to other matters, confusing the issue to evade the question.

23. Section: The First Kind of Confused Evasion — Fear of Lying and Fear of Ridicule

Through being unskilled in the signless mind-concentration regarding the truths, one first entertains this thought, reflecting thus: "We ourselves claim to be undying and free of confusion, yet there may be others also undying and free of confusion, already skilled in the signless mind-concentration regarding the noble truths, whose accomplished virtue, compared to mine, is superior. If such a one should question me on this, and I were to answer, I might answer inconsistently, or deny what is real, or assent to what is not — and, seeing such faults in my own answer, I would think: I ought not answer any question put to me at all." Further, one sees a further fault in this: that another, discerning this, would thereby know one's own ignorance, and so, on this account, would mock one's claim to be undying and free of confusion.

24. Section: The Second Kind — Arousing Overweening Pride

One given to flattery and deceit thinks thus: "Regarding this, I should answer as follows: it is not that our pure heaven permits every hidden matter to be declared — namely, what one has personally realized, and the path of purity." Having thought this, one deliberately sets forth deceptive words to confuse the matter. Abiding in such wrongly settled thinking, pervading one's own mind, one, regarding that supreme pure heaven, thereby claims: I am undying and free of confusion.

25. Section: The Third Kind — Awareness Not Yet Settled

Harboring dread, one gives no answer at all, lest one's own inferior dullness become known to others. Through this cause and condition, one is unable to attain liberation, and, taking this very evasion as one's dwelling, settles oneself within it.

26. Section: The Fourth Kind — Feeble and Dull, and the Four Kinds Concluded

Further, there is one foolish and stubborn, devoted solely to the practice of calm, unable to employ flattering and deceptive means to confuse the matter, who simply thinks: whatever anyone comes to ask, I shall question them in return; whatever they then answer, I shall wholly and without diminishment affirm and accord with it. Through such differing calculations, four kinds are established.

27. Section: The Fourth Cause — Reliance on the Times, Regarding the Past

Through reliance on the times means that, relying on the past and the present to give rise to discrimination, this is named speculation regarding the prior limit.

28. Section: Reliance on the Times, Regarding the Future

Relying on the future to give rise to discrimination, this is named speculation regarding the later limit.

29. Section: The Fifth Cause — Reliance on Other Views, Three Views Named

Through reliance on other views means relying on three views, as should be known as before.

30. Section: The Three Views Mapped to Having Form and Being Formless

Through the first view, one speculates, within this present life, that self has form; later, this becomes either self having form and having perception, or having no perception, or neither having nor not having perception. Through the second view, one speculates, within this present life, that self is without form; regarding what follows, it should be known as before. Through the third view, there are two doctrines of self — first, saying self has form and is without form; second, saying self neither has form nor is without form. The rest is as said before.

31. Section: Narrow and Boundless, Yielding Finite and Infinite Self

Further, precisely regarding the doctrine that self has form, some speak of it as narrow, others as boundless; regarding self as formless, one should know it is likewise so. These two doctrines of self, relying on the third view, are established as two further doctrines — first, that self is narrow; second, that self is boundless. Through these four distinct doctrines of self, self is said to be finite, self is said to be infinite, self is said to be both finite and infinite, self is said to be neither finite nor infinite — following their proper order, as should be known as before.

32. Section: Self Claimed as Pure and Liberated, Concluding Reliance on Other Views

Further, relying on such views and on the doctrines of self, one further declares self to be pure and liberated, having mastery over both desire and meditative absorption — dwelling much in transformation according to one's wish, and abiding in absorption according to one's wish, playfully enjoying the expedient bliss of the dharma through this pure view. Thus is it named: through reliance on other views, one should know this is how such doctrines are established.

33. Section: The Sixth Cause — The Place of Birth, Regarding Perception

Through the place of birth means self as having one perception, and so on, extensively explained. Having one perception means abiding in the formless boundless-space or boundless-consciousness base. Having various perceptions means abiding in a lower stage. Precisely as has been said, following their proper order, one should know this is spoken of as self having a narrow perception, self having a boundless perception.

35. Section: The Fool's Five Stages Begins — Three Kinds of Decline Named

Further, one should know that, in all such places among outsiders, there are, in total, three kinds of decline. First, the decline of views and desired pleasures mutually contradicting one another. Second, the decline of unanswerable questions posed on the doctrine of self's own ignorance. Third, the decline regarding the realization of the dharma and what accords with the dharma.

36. Section: The First Decline Explained

Here, the three — whoever holds the doctrine of having perception, or of no perception, or of neither perception nor non-perception, and also the doctrine of annihilation — either relying on rebuking another as victory, or relying on evading a hard question as victory, give rise to their speculation; one should know this is named the first decline. Because these doctrines, speculating on the later limit, wrongly conceive of self as existing or not existing with regard to the future.

37. Section: The Second Decline Begins — Ignorance of the Two Truths

The decline of unanswerable questions posed on the doctrine of self's own ignorance means that, regarding whatever is defilement, whatever is the place of defilement, and whatever is able to defile, one does not know as it truly is the principle of both truths, conventional and ultimate, in every such case; through this ignorance, having a direction toward which one is drawn as the leading factor, this comes to have its own distinctions.

38. Section: Three Tetralemmas Named, and Why They Cannot Be Answered

From this ignorance, toward what is one drawn? Namely, three fourfold turnings. First, permanent, impermanent, and so on; second, finite, infinite, and so on; third, self-made, made by another, and so on. Why is this so? Because, drawn by ignorance, one is first drawn toward such distinctions, and only afterward comes the questioning and answering. Further, within the noble dharma and discipline, there are matters the wise do not answer, since neither of the two principles, conventional and ultimate, permits an answer to be given.

39. Section: The Four Turnings Explained Individually

Here, the four doctrines of unqualified eternalism speculating on the prior limit, and the doctrine of no cause speculating on the prior limit — these two distinct kinds both first speculate on self, and only afterward, taking self as object, generate their various doctrines of unqualified permanence and the rest. Further, precisely the four doctrines of partial eternalism speculating on the prior limit have their own distinction — some take one part as permanent and one part as impermanent; some take one part as neither permanent nor impermanent. The doctrines of finite and infinite, and the rest, are as the finite and infinite doctrines already explained before — their mark should be known accordingly. If one wishes to hold that everything is made by a prior cause, this is named the doctrine of self-made. If one wishes to hold that everything is made by the transformation of Īśvara or another such cause, this is named the doctrine of made-by-another. If one wishes to hold that a small part is made by the transformation of Īśvara or the like, and a part is not so, this is named the doctrine of made-by-both. If it is the doctrine of no cause, this is named the doctrine of made-by-neither.

40. Section: The Third Decline Begins — Mistaking Concentration for Realization

The decline regarding the realization of the dharma and what accords with the dharma means there are ascetics or brahmins who do not regard rebuking another as victory, nor regard evading a hard question as victory, nor rely on the doctrines born of ignorance of self, nor seek gain, honor, and such things, delighting only in expounding their views — who, within a wrongly taught dharma and discipline, seek to go forth solely from a wish for release and liberation. One should know these are of a nature with lighter defilement, but foolish and stubborn by nature, devoted solely to the practice of calm.

41. Section: Mistaking Each Absorption in Turn for Nirvāṇa

Through receiving instruction in order to attain the first meditative absorption, one is able, regarding the views operating together with the later limit, and the views operating together with the prior limit, to transcend them by not assenting to them; and, within this very life, one is further able to transcend the fetters of the desire realm, realizing the joy of seclusion. From this point on, hearing and knowing nothing further, one then generates the notion of nirvāṇa regarding this very state. Just as, through that, one realizes the joy of seclusion, so too, through other distinct conditions, one may realize the second and third absorptions' pleasure free of craving, and the fourth absorption's feeling free of pain and pleasure; from this upward, even up to the base of neither perception nor non-perception, one should know it is likewise so — since one has transcended the varied perceptions and the distinctions of painful and pleasant feeling operating together with them.

43. Section: Background — Sūtra 57 Retold in Full, the Arhat's Six Constant Abidings and Freedom From Every Wrong View

44. Section: Two Kinds of Wisdom Named — The Wisdom That Abides in the Dharma, and Nirvāṇa-Wisdom

Further, there are two kinds of wisdom able to bring about the purification of vision, and its excellent purification — namely, the wisdom that abides in the dharma, and, taking this as leading, nirvāṇa-wisdom.

45. Section: The Wisdom That Abides in the Dharma Explained

The wisdom that abides in the dharma means the wisdom able to thoroughly know the formations' own mark and its categorical distinctions, and able to thoroughly know the formations' shared mark and its distinctions of danger — namely, according with the formations' condition of pain, pleasure, or neither pain nor pleasure, thereby coming to know, by skillful means, the nature of the three kinds of suffering, and the rest.

46. Section: Nirvāṇa-Wisdom Explained

Nirvāṇa-wisdom means that, regarding all such formations, one first arouses the perception of suffering, and afterward reflects thus: all these very formations, possessed of suffering, are without remainder permanently cut off — extensively explained, up to being named nirvāṇa. Thoroughly knowing in this way is named nirvāṇa-wisdom.

47. Section: Cultivation Begins — Two Kinds of Person Named

These same two kinds of wisdom, which bring about vision's purification and its excellent purification, must be diligently cultivated through two gateways before they become pure. First, a person without their own strength, through another's instruction, is able to become pure through this; second, a person with their own strength, through extensive hearing, reflection, and seeking, is able to become pure through this.

48. Section: The Two Kinds of Person Explained Individually

Here, the first kind of person, not being sharp and keen, whose faculties of faith and the rest remain of a single flavor, has calm and insight's object turning within only a small portion of dharmas, examined and patiently accepted. Contrary to this, one should know the second kind of person.

49. Section: Three Kinds of Wisdom on the Verge of Direct Realization, Named

Further, there are three kinds of wisdom on the verge of direct realization; through cultivating them, vision comes to be purified. First, wisdom able to give rise, in accordance, to the uncontaminated wisdom; second, uncontaminated wisdom itself; third, the wisdom that continues after uncontaminated wisdom.

50. Section: The Three Kinds' Own Nature Explained

The first is the wisdom belonging to the supreme worldly dharma. The second, if one abides in it, is able to cut off every affliction cut off by the path of seeing. The third is the wisdom of liberation's continuity, after affliction has been cut off.

51. Section: The Sequence of Cultivation Explained

If one abides in the middle wisdom, one is then named as having entered the true nature, departed from birth, transcending the stage of the ordinary being, though not yet having attained the fruit of stream-entry. Although one has not yet realized the third liberation, the wisdom of the fruit of stream-entry, during the interval in which one abides, moment by moment, it is as though one has already realized it, for one will never die in between — the time being so short — and, immediately from this point, one will necessarily realize the third.

52. Section: Vision's Purification Distinguished From Its Excellent Purification — Vision's Purification

Abiding in this stage, directly seeing the known object as it truly is, this is named vision's purification; having remaining afflictions still, it is not yet excellent purification.

53. Section: Excellent Purification Explained

If one cultivates this very wisdom yet further, becoming an arhat, every affliction is released from its bondage — this is named excellent purification.

54. Section: The Mark of Cutting Off Begins — Three Marks of Cutting Off Without Residue

Further, one should know that cutting off without residue has three marks. First, through no longer manifesting; second, through the realms; third, through the matters.

55. Section: No Longer Manifesting Explained

No longer manifesting means that, although affliction still arises, one is no longer stained by it; although not yet permanently cut off, through repeatedly cultivating the wholesome dharmas, one causes it to become ever more distant, and the afflictions that bind no longer manifest.

56. Section: The Realms and the Matters Explained

The realms means the three realms, as should be known as before. The matters mean two matters — first, the matter of affliction; second, the matter of suffering.

57. Section: The Released Realm — Five Kinds, Culminating in Nirvāṇa

Further, among the five realms of the released class, following upon ease and benefit, there are quiescent, sublime, supreme virtues and the rest, with nirvāṇa as their final distinction — this should be known.

58. Section: Relinquishment Explained

Further, within this, relinquishing every basis and support entirely, one should know this means relinquishing even matters such as one's parents.

60. Section: Basis Begins — Three Obstructing Gateways for Three Kinds of Person

Further, regarding three classes of person, through three gateways serving as obstruction, one should know three distinct fetters are established — namely, through not yet having set out; through having already set out, yet wrongly established; and through wrong conduct within the true dharma.

61. Section: The Three Classes of Person Explained

Namely, the householder class; the class gone forth within a wrongly taught dharma and discipline; and the class within a well-taught dharma and discipline.

62. Section: The Stream-Enterer and Above — Liberation Explained

Further, one whose practice moves toward and enters the stream against the current is liberated from the lower destinies, accomplishing two kinds of decided liberation — first, decided liberation from affliction; second, decided liberation from future existence.

63. Section: How the Name "Stream-Enterer" Is Earned

Through this cause and condition, one is therefore named a stream-enterer — extensively explained.

64. Section: The Arhat — Liberation Explained

Further, if one realizes the fruit of arhatship, having formerly dwelt in the stage of training, no longer clinging to self or what belongs to self regarding the formations, one is thereafter liberated from every contamination entirely.

66. Section: Background — Sūtra 58 Retold, the Five Aggregates' Own and Shared Marks, and the Arhat's Four Marks

67. Section: The Stages of Foolishness Begin — Five Marks Named

Further, the stages of foolishness have five kinds; if one turns among them, one falls into the ranks of the fool. What are the five? First, through not obtaining innate wisdom. Second, through not obtaining the wisdom conditioned by hearing another's voice. Third, through not obtaining true, noble wisdom. Fourth, through being bound by the entanglement of delusion. Fifth, through being bound by its latent tendency.

68. Section: Four Kinds of False Self-Theory

Further, there are four kinds of false theory positing self. First, declaring that the formations are self. Second, declaring that self possesses the formations. Third, declaring that the formations belong to self. Fourth, declaring that self exists within the formations.

69. Section: Two Conditions by Which False Self-Theory Produces Defilement

Through two causes and conditions, the false theory of self produces every defilement. First, through attachment; second, through the latent tendency. Through attachment means that, although outsiders seek liberation, they are obstructed by this very attachment, and so are unable to attain it in any respect. Through the latent tendency means that, among those within the inner teaching, indulgence in objects poses only a temporary obstruction, not an ultimate one.

71. Section: Two Kinds of View Distinguished Begins — Briefly Distinguished

Further, whether the view of self or the view of no-self, both alike take the formations as their object and matter, and so are said to be of the same portion; yet, regarding that same matter, they differ in wrongly grasping it or rightly grasping it, in being defiled or being pure, and so on — and so are said to be of different portions.

72. Section: Extensive Explanation Begins — Having Self-View, Four Marks of Wrongly Grasping the Object

Further, through four marks, by the empowering force of wrongly, perversely clinging to the object and matter, self-view is able to produce every kind of defilement. First, through cause and condition; second, through its own nature; third, through its fruit; fourth, through its equal outflow.

73. Section: Cause and Condition — Two Kinds of Delusion

Through cause and condition means two kinds of delusion. First, delusion regarding the matter; second, delusion regarding the view. Delusion regarding the matter means that, through delusion regarding the matter, one first hears a wrong teaching, and afterward gives rise to self-view. Delusion regarding the view means that, through delusion regarding the view, one falsely reckons as self the feeling produced by ignorance-contact associated with the view; through this as a condition, one is constantly pursued by self-love; and, through this, one is forever unable to relinquish self-view.

74. Section: Its Own Nature — The Latent Tendency of Self-View

Through its own nature means that, embraced by these two causes and conditions, observing equally and following along, one is unable to become distant from its latent tendency.

75. Section: Its Fruit — Self-View and Conceit Drawing Forth Future Rebirth

Through its fruit means that, relying on this very view of a perishable self, one is unable to become distant from the latent tendency of conceit. Through the empowering force of these two latent tendencies, one is able to draw forth the future faculties to arise; through experiencing painful and pleasant feeling by means of them, one further gives rise to a discrimination in mental speech, associated with unwise reflection, reckoning self and what belongs to self — namely, that self, and what belongs to self, have this very experience.

76. Section: Equal Outflow — The Mind Realm and Its Object

Through equal outflow means that, sustained by the force of a prior cause, the very mind pursued by the seed of self-view continues; the future mind realm, through the empowering force of prior causes and conditions steeped into it, comes to full completion. Within this very future mind, there is the seed of ignorance and the realm of ignorance. These two seeds, pursued by this very mind, take the dharma realm as their object.

78. Section: The Manner of Wrongly Grasping — Two Marks Named, Yielding Six Manifestations

Further, this very view, through two marks, manifests in six ways. First, through time; second, through conceit.

79. Section: Through Time, and Through Conceit

Through time means: did I exist in the past, or did I not? — and so on, extensively explained, as should be known accordingly. Through conceit means: I am superior — and so on, extensively explained.

80. Section: Concluding — Wrong Observation

Regarding all such matters, not knowing and not seeing them as they truly are, through this cause and condition, one gives rise, contrary to right principle, to wrong observation.

81. Section: No Self-View Begins — Three Stages of Clarity

Further, the stages of clarity have three. Namely, hearing another's voice and applying attention wisely is the first stage of clarity; already being able to realize entry into the true nature, departed from birth, is the second stage of clarity; the mind well liberated, the fruit of arhatship, is the third stage of clarity.

83. Section: Background — Sūtra 60 Retold in Brief

84. Section: The Noble Teaching Begins — Distinguishing the Well-Taught From the Wrongly Taught

Further, in this regard, the Bhagavān, relying on his own noble teaching, wished to reveal how the well-taught arises, and, relying on others' wrong teaching, wished to reveal how the wrongly taught falls away, and so had this to say of his own accord. Later compilers, within this dharma-gate, called it the World-Honored One's own summary verse.

85. Section: Two Conditions Distinguishing Benefit From Loss

Through two conditions, the well-taught dharma and discipline is named as giving rise to great fruit and great benefit; the wrongly taught dharma and discipline is thereby rendered futile. First, within the well-taught dharma and discipline, every suffering can be permanently left behind — namely, the three kinds of suffering's own nature. Second, every fetter can be permanently cut off — namely, the lower and upper fetters. Within the wrongly taught dharma and discipline, neither of these two matters can be attained.

86. Section: The Outsider's Wrong Teaching, Regarding Suffering-in-Itself — Four Aspects of Resolve

Relying on the view of a perishable self, wearied of suffering-in-itself among the formations, taking the wish for ease as their basis, they arouse this resolve: may there, in the future, be no self possessed of suffering; may I be without suffering. Or, having already cut off that very suffering's cause and its future fruit, regarding the future, they give rise to resolve through two further aspects — namely, that suffering will, in the future, be separated from self, and that self will, in the future, be without suffering.

87. Section: Not Truly Transcending Suffering-in-Itself

Although, relying on such four aspects of resolve, delighting in cutting off, one becomes free of the desire realm's desire and is born into the first meditative absorption, and so on in sequence up to the base of neither perception nor non-perception, whether in concentration or in rebirth — through this cause and condition, one transcends suffering-in-itself, yet is unable to cut off the lower fetters; not having cut them off, one should know that suffering-in-itself has not truly been transcended.

88. Section: Regarding Suffering Through Change and Pervasive Suffering — Not Even the Wish to Cut Them Off

Regarding cutting off the two kinds of suffering, through change and pervasive, they do not even generate the wish for it, much less actually cut it off. Since they have not even become free of what accords with it, one should know that they are equally unable to cut off the upper fetters that accord with it.

89. Section: Relying on the Noble Teaching — Weariness Toward All Three Kinds of Suffering

One who dwells within the inner teaching, in the first cultivation of insight, although not yet free of the desire realm's desire, is superior among beings; and, toward the three kinds of suffering, generates deep-hearted weariness. Relying on the wish to cut off desire, regarding the formations, taking the view of no-self as one's basis, one arouses this resolve: may there, in the future, be no self possessed of the three kinds of suffering; may I be without the three kinds of suffering.

90. Section: Permanently Cutting Off Suffering-in-Itself

Having first cultivated such practice, becoming free of the desire realm's desire, permanently cutting off suffering-in-itself, one further, as before, generates this resolve: there shall be no such self; I shall be without it.

92. Section: The Four Abodes of Consciousness Extensively Explained — the Fool's Needless Fear of Nirvāṇa

If ordinary beings, relying on the view of a perishable self, regarding permanently transcending the two kinds of suffering — through change and pervasive — and permanently extinguishing every upper fetter accordingly, think: I shall then no longer exist — toward what ought not be feared, they wrongly generate fear; not even generating joy toward it, how much less could they cut it off.

93. Section: Why Fear Is Unwarranted — Two Reasons

Further, in this regard, through two causes and conditions, fear ought not arise. Namely, it is only the mind abiding in the four abodes of consciousness that has turning and defilement; and it is only the mind cutting off the four abodes of consciousness that has no turning and no defilement.

94. Section: The Turning Toward Defilement Begins — Five Further Distinctions Named

Further, there are four dependencies — namely, form, feeling, perception, and formation. Further, there are four kinds of grasping — namely, the craving present toward desire, view, rules and vows, and the assertion of self. Further, there are two conditions — namely, the object, and the subject. Further, there are six consciousnesses — namely, the eye-consciousness and the rest. Further, there are two abodes of consciousness — namely, the abode of affliction's active entanglement, and the abode of its latent tendency.

95. Section: Gathering the Meaning — Three Causes That Make Consciousness Turn and Become Defiled

Here, through the empowering force of every kind of grasping, with unwise discrimination as the leading factor, through grasping a wrong object as self and what belongs to self, through grasping an object's own mark as its condition, and through the co-present dependency — these three causes and conditions cause the consciousnesses to turn, and to become defiled.

96. Section: The Cause's Own Three Aspects

Further, through three further kinds — namely, through moving, within the present dharma, toward the truth of gathering; through taking future suffering as condition, thinking, "I shall be thus and thus," craving accordingly; and through abiding in present suffering produced by a prior cause.

97. Section: Feeling's Own Three Aspects

Further, through three further kinds — namely, through moving toward the stage of pleasure; through taking the stage of pain as condition; and through abiding in the stage of neither pain nor pleasure.

98. Section: The Times' Own Three Aspects

Further, through three further kinds — namely, through moving toward the future world; through taking the past world as condition; and through abiding in the present world.

99. Section: Craving's Own Three Aspects

Further, through three further kinds — namely, through craving for further existence, moving toward further existence; through delight in this or that, taking a future object as condition; and through craving accompanied by delight and greed, abiding in a presently obtained object.

100. Section: The Bonds' Own Three Aspects — Closing the Six-Angle Analysis

Further, through three further kinds — namely, through the bodily bond of greed, moving toward and according with the matter of greed's own domain; through the bodily bond of ill will, taking that same matter as condition; and through the bodily bond of clinging to rules and vows, and to this-alone-is-true, abiding in that matter.

101. Section: The Summary Verse Gathering the Six Angles

The summary verse says: fruit, cause, and feeling; time, craving, and bonds.

102. Section: A Point of Difficulty Explained — Delight's Nourishing Role

Delight's nourishing role should be known as before — namely, as already taught within the explanation of the formations' cause.

103. Section: The Outer Limit Explained — Two Kinds of Birthplace

Further, precisely as this same consciousness turns in this way, one should know that, regarding two kinds of birthplace, the continuity of rebirth-linking increases and expands. First, regarding the realm with form; second, regarding the formless realm.

104. Section: The Two Birthplaces Further Distinguished

In the realm with form, one comes and goes relying on the intermediate state; in the formless realm, there is only arising from birth.

105. Section: The Outer Limit of Dwelling — Marked at Two Places

Precisely within these two places, right up until the lifespan is exhausted, one continues in succession to dwell — this is therefore named dwelling.

106. Section: Three Stages Within Human Gestation

One should know that this dwelling, among humans in the desire realm, has three stages — namely, consciousness first entering and nourishing the womb; the womb's full completion; and emerging from the womb.

107. Section: The Three Stages Distinguished Across the Three Realms

One should know that these three, further, have a distinction — desire, form, and formless, in their proper order.

108. Section: Refuting Alternative Accounts — No Real Difference, Only Words

If there is one who abandons the path of consciousness's flowing as taught by the Tathāgata, and says: I shall newly establish a different account — one should know that what such a person establishes, though its wording differs, has no difference in meaning, and is nothing but words.

109. Section: Unable to Answer, and Later Recognizing the Error

Or some other person of wisdom, having first shown the principle through that different wording, afterward questions: what, then, is different in what you have established? — at which point that person is left utterly at a loss, unable to understand. Or, at some later time, coming to genuine insight, examining what was formerly established according to true principle, one instead becomes aware of one's own former confusion; through this awareness, one recognizes for oneself: what I formerly upheld was mistaken, not good.

110. Section: The Calming Aspect Begins — the Realm of Form and the Six Realms of Feeling, Perception, and Formation

Further, the ten realms of form are named the realm of form; one should further know there are six kinds of realm of feeling, realm of perception, and realm of formation.

111. Section: Three Stages of Cutting Off Affliction

Further, at three stages, one should know consciousness is liberated from affliction. First, deeply seeing the danger among the formations, one is able to make its every entanglement grow distant. Second, within the ground of seeing, every one of the outsider's bonds and latent tendencies is permanently extinguished. Third, relying on the path of cultivation, one reaches the very culmination.

112. Section: Bodily Bonds Explained — Greed and Ill Will

Further, outsiders, regarding every birthplace they falsely imagine — such as Īśvara, Nārāyaṇa, and the various lords, of immeasurable kinds — delight in being born there; this is named the bodily bond of greed. Toward other views and differing dharmas, harboring deep hatred and envy, this is named the bodily bond of ill will.

113. Section: Concluding as Defilement of the Higher Precepts

Relying on a wrong vow to cultivate the pure life, harboring hatred and rejection toward the agreeable dharma of fellow practitioners of the pure life — through these two conditions, the training in the higher precepts is thereby defiled.

114. Section: The Bonds of Rules-and-Vows, and of This-Alone-Is-True

One should know that this very same bond, through clinging to rules and vows, defiles the training in the higher mind. Through this bond of clinging to this-alone-is-true, it defiles the training in the higher wisdom.

116. Section: Why the Four Bonds Are "Mind-Made," and How They Are Cut Off

Further, because they belong to the mental ground, because they are the mind's own discrimination, because they accord with the mind, because they are the mind's own latent tendency, and because they are a defiled mind, they are named mind-made. Further, their cutting off means that the afflictions taking that object as condition are cut off — not that the object itself is destroyed, but that, regarding that very object, one gains undistorted understanding.

117. Section: The Outer Limit Explained — The Cause of Cessation

Further, through the seed-consciousness of future existence, sustained by the karma and affliction that bring about future existence, one should know this basis is established. Once it no longer exists, the future three kinds, as already distinguished before, together with the principle by which they grow and expand, one should know are all entirely extinguished.

118. Section: The Antidote Attained — Overall Statement, and Its Basis in the Three Gates of Liberation

Further, precisely through this consciousness without any abode, the causal portion and the fruit portion no longer grow; what belongs to the path grows instead. Further, relying on the gate of emptiness, this is named without any activity; relying on the gate of wishlessness, this is named contentment; relying on the gate of signlessness, this is named abiding. Through delighting in and repeatedly cultivating this, one attains good liberation.

119. Section: Liberation's Culmination — Attaining the Six Constant Abidings

Every latent tendency permanently extinguished, the mind is well liberated. From this point on, one attains the six constant abidings; though abiding among the formations, one has nothing at all to fear.

120. Section: The Aggregates Cease Without Further Arising, and Consciousness Reaches No Destination at All

The aggregates already obtained spontaneously cease; their remaining cause cut off, they no longer arise again. That contaminated consciousness, having permanently ceased, reaches no destination anywhere in the ten directions — excepting only feeling, which resembles a shadow, together with the aggregate of consciousness and its own tree; one should know these are all extinguished, like a lamp going out.

121. Section: Three Further Names for Liberation

Precisely within the realm of nirvāṇa with residue: relying on the first cutting off of entanglement, this is named quiescence; relying on the second cutting off, this is named coolness; relying on the third cutting off, this is named utter silence.

124. Section: The Branches of Cutting Off Begin — Its Own Seven-Topic Verse

Further, the summary verse says: the branches of cutting off, true manifestation, conduct's condition, the unequaled teaching; the four kinds of assembly of beings, the four paths, the fifth as culmination.

125. Section: The Branches of Cutting Off — Five Supports Named

For those cultivating cutting off, in brief, through five branches, cutting off is embraced, able to bring clear manifestation regarding the formations as they truly are. First, through bodily seclusion. Second, through mental seclusion. Third, through the concentration belonging to calm abiding. Fourth, through the concentration belonging to insight. Fifth, through being constant and thorough in what one does.

126. Section: True Manifestation — Twelve Aspects of Clear Manifestation

Further, one should know there are twelve aspects of clearly manifesting the formations as they truly are, as taught in the Compendium of Synonyms. Namely: through hearing, through individually rightly grasping, and through wrongly grasping; through the object of authoritative teaching, of direct perception, and of inference; through an object's own mark and its shared mark; through its exhaustive nature and its shared nature; and through entering the ground of seeing and the ground of culmination.

127. Section: Conduct's Condition Begins — Four Kinds of Object Named

Further, there are, in brief, four kinds of object of the wisdom that clearly manifests the principle as it truly is.

128. Section: The First Case — the Buddhist Ordinary Being

Namely, an ordinary being dwelling within the inner teaching, regarding the feeling that arises the instant one falls upon an object, through the empowering force of not knowing it as it truly is, causes the formations to flow on in defilement; through knowing it as it truly is, one is able to bring about purity.

129. Section: The Second Case — the Householder

Further, there is the householder ordinary being, who, regarding the basis on which one delights in further existence and the rest, through the empowering force of not knowing it as it truly is, causes the formations to flow on in defilement; contrary to this, one is able to bring about purity.

130. Section: The Third Case — Outsiders

Further, there are outsiders who, regarding the basis of joy and delight arising from wrong discrimination toward what they cherish in concentration, through the empowering force of not knowing it as it truly is, cause the formations to flow on in defilement; contrary to this, one is able to bring about purity.

131. Section: The Fourth Case — the Buddhist Trainee, and the Conclusion

Further, there is one dwelling within the inner teaching, a trainee, who, regarding the loss of mindfulness that occurs relying on the sense-faculties and their objects, through the empowering force of not knowing the remaining formations as they truly are, flows on in defilement; cutting off what remains, one attains purity. One should know that, among all these classes, every class of purity belongs only to one dwelling within the inner teaching. Thus are these named the four kinds of object.

134. Section: The Unequaled Teaching Begins — Three Causes and Conditions Named

Further, through three causes and conditions, the teaching spoken by the Tathāgata is without equal. First, through teaching an unshared dharma. Second, through teaching an unerring dharma. Third, through teaching a dharma self-realized.

135. Section: The Unshared Dharma Explained

Here, it is taught: whatever moves toward the gathering of a perishable self equally moves toward the gathering of suffering; whatever moves toward the cessation of a perishable self equally moves toward the cessation of suffering. This is named teaching the unshared dharma.

136. Section: The Unerring Dharma, and the Self-Realized Dharma

Further, it is taught: this is truly existent. This is named teaching the unerring dharma. Further, it is taught: I have known this as it truly is. This is named teaching the self-realized dharma.

138. Section: The Four Kinds of Assembly of Beings Begin — Named and Asked

Further, that assembly of beings has, in brief, four kinds. What are the four?

139. Section: The First Kind — Constantly Abiding in a Desirable Fruit

First, one who constantly abides in a desirable karmic fruit, and, regarding this very fruit, indulges in its enjoyment — namely, one born in a heavenly place, wholly given over to indolence.

140. Section: The Second Kind — Constantly Turning Toward the Cause

Second, one constantly turning toward the cause — namely, an ascetic or brahmin who hopes for that very fruit.

141. Section: The Third Kind — Delighting in Nirvāṇa

Third, the assembly of beings that delights in nirvāṇa.

142. Section: The Fourth Kind — The Mixed Class

Fourth, every mixed kind — namely, one who, dwelling in this state, either abides in a fruit, indulging in its enjoyment; or delights in embracing a desirable fruit yet to come; or, from time to time, cultivates the provisions for nirvāṇa, free of every indolence.

143. Section: The Four Kinds of Assembly Further Distinguished — Worldly and Self-View's Own Gathering and Cessation

Among the first three kinds of assembly of beings, according to what corresponds, one should know there is the world's own edge of gathering and edge of cessation, and the perishable self's own edge of gathering and edge of cessation.

146. Section: The Four Paths Begin — Two Kinds of Path Named

Further, relying on two kinds of path, one should know four aspects are established. What are the two kinds of path? Namely, relying on the path of seeing and relying on the path of cultivation.

147. Section: The Four Aspects Named

What are the four aspects established? First, the aspect that should be thoroughly known. Second, the aspect that should be permanently cut off. Third, the aspect that should be realized. Fourth, the aspect that should be cultivated.

148. Section: The Four Aspects Mapped to the Two Paths

Of these four kinds, three rely on the path of seeing, and one relies on the path of cultivation.

149. Section: What Is Attained Through the Path of Seeing

Upon entering the path of seeing, together with direct realization of the truths, one is able to thoroughly know suffering, cut off one portion of its cause, and realize one portion of cessation.

150. Section: What Is Attained Through the Path of Cultivation

Regarding what has been cut off and realized only in part, within the path of cultivation, in order to seek their cutting off and realization without residue, one should diligently cultivate the path as one has attained it. Through cultivating in this way the path of investigation and the path of cultivation, one permanently cuts off the remaining portion of the cause, and realizes the remaining portion of cessation.

152. Section: The Fifth as Culmination Begins — Five Marks Named

Further, one who realizes such an utmost culmination should know this culmination through five marks. What are the five? Namely: having already realized suffering and suffering's cause as permanently exhausted; being capable of accomplishing benefit for others, one's own benefit now entirely fulfilled; having realized ultimate cutting off, and ultimate wisdom; being able to enter the very city of ultimate nirvāṇa; and, having already entered, being able to abide securely in that noble stage.

153. Section: The First Mark — Four Further Distinctions

Regarding the first mark, there are four distinctions — cutting off craving, and the rest — as should be known as before.

154. Section: The Second Mark — Capable of Benefiting Others

Regarding the second mark, there is an arhat's exhaustion of every contamination, and the rest of these various distinctions, as should be known as before.

155. Section: The Third Mark — Ultimate Cutting Off, Ultimate Purity, and the Final Limit of the Pure Life

Regarding the third mark, there is ultimate culmination, every matter of the formations entirely cut off. There is ultimate purity, every affliction ultimately cut off. There is the ultimate pure life as its final limit, meaning that one has already attained the antidote to it.

156. Section: The Fourth Mark Begins — The Simile of Entering a Royal City

Regarding the fourth mark: just as, in the world, one who possesses five marks is named as having entered a royal city, and, lacking even one of them, is not named as having entered — so too, one must possess five marks resembling these before one is named as having entered nirvāṇa's own city. What are the five marks that constitute the worldly five?

157. Section: The First Three Worldly Marks

First, opening the city gate. Second, leaping over the moat without falling in. Third, arousing deep resolve and determination, and so crossing over it.

158. Section: The Last Two Worldly Marks

Fourth, having crossed the moat, drawing close to the palace gate itself. Fifth, no longer hoping for anything, whether for oneself or for anything else — the victory banner already lowered, one calmly enters the inner palace.

159. Section: Matching the Simile to the Dharma — Entering Without Hindrance

Thus does one enter the palace free of any hindrance at all. Entering nirvāṇa's own palace is likewise so.

160. Section: The Five Similes Mapped to Five Stages of Attainment

First cutting off what accords with the five lower fetters is like opening that gate. Next, arousing the notion of a deep pit toward nirvāṇa, permanently cutting off ignorance's terror without residue, is like leaping over the moat without falling in. Being able to reach the perishable self's own far shore, and being able to sustain this final body, is like that resolute crossing over. About to enter the realm of nirvāṇa without residue is like drawing close to the palace gate. Craving for existence already cut off, no further craving arising toward any object, conceit no longer arising toward anything at all, and so entering nirvāṇa — this is like hoping for nothing, whether for oneself or for anything else, the victory banner lowered, calmly entering the inner palace.

162. Section: The Fifth Mark Begins — Two Aspects of Abiding in the Noble Stage

Further, having already entered, one abides securely in the noble stage through two marks. First, through conduct; second, through dwelling.

163. Section: Conduct's Own Three Marks Named

Conduct, through three marks, should be correctly known. First, through being unshared. Second, through being undefiled. Third, through rightly relying on what one depends upon.

164. Section: Unshared and Undefiled Explained

Having permanently cut off what accords with the five lower fetters, one is, regarding every desire, ultimately free of desire, and, roaming about in this very state, this is named unshared. Through constantly embracing the six constant abidings, this is named undefiled.

165. Section: Rightly Relying on What One Depends Upon

Regarding one portion of dharmas, one deliberately keeps distant — namely, violent elephants, horses, and the like. Regarding another portion of dharmas, one deliberately draws near — namely, robes, food, and the rest. This is named rightly relying on what one depends upon.

166. Section: Dwelling's Own Five Marks Named

Having thus been well purified in conduct, one should further know dwelling through five marks. Namely: whether one dwells through this; whether this serves as basis; whether one is released from bondage through this; whether this serves as basis; and whether one is joined with this.

167. Section: The First Mark of Dwelling — Unshakeable Mind-Liberation

One should know that, here, one dwells through unshakeable mind-liberation.

168. Section: The Second Mark of Dwelling — Deliberately Excluding and Deliberately Enduring

Regarding one portion of dharmas, one deliberately excludes them — namely, the causes and conditions of wandering about, distraction, and toil, whereby body and mind grow weary. Regarding another portion of dharmas, one deliberately endures them — namely, cold, heat, and the like. This is named basis.

169. Section: The Third Mark of Dwelling — Freedom From Three Kinds of Defilement, Named

Through being freed from bondage to three kinds of defilement — namely, the defilement of view, and the defilement of craving, and the defilement of discursive thought.

170. Section: The Three Freedoms Explained and Concluded

Through being freed from the bondage of view's defilement, one's mind does not waver regarding future existence. Through being freed from the bondage of craving's defilement, one is not swept away and drowned by any object. Through being freed from the bondage of discursive thought's defilement, one's discursive thought is wholesome alone, with nothing unwholesome present. Thus is this named freedom through this.

171. Section: The Fourth Mark of Dwelling — The Four Unmoving Absorptions

Relying on this, the four meditative absorptions' unmoving concentration, abiding in the foremost present dwelling in ease — this is named basis.

172. Section: The Fifth Mark of Dwelling — Two Kinds of Liberation Named

Through being joined together with the mind well liberated and the wisdom well liberated of one beyond training.

173. Section: Freedom From Craving Elaborated

Further, one free of craving no longer generates a second body, never regresses from the dwelling of nirvāṇa, and has attained, at the appointed time, the unsurpassed and perfect virtue.

176. Section: The Two Categories Begin — Their Own Eight-Topic Verse

Further, the summary verse says: the two categories in brief, three distinct kinds of existence; firm conviction, cutting off, flowing, the nature of existence; impurely pure and genuinely pure; and the distinction between the well-taught and the wrongly taught, and their teachers.

177. Section: What Should Be Thoroughly Known Subsumes the Entire Black Category

What should be thoroughly known means the truth of suffering and the truth of its cause; one should know these together subsume the entire black category.

178. Section: Thorough Knowledge and Its Accomplishment — One Portion of the White Category Each

Thorough knowledge means the truth of cessation; one should know this subsumes one portion of the white category. The accomplishment of thorough knowledge means the person and the truth of the path. Though the person is only provisionally existent, one should know this too belongs to the white category — this refers to the Tathāgata himself.

179. Section: The Truth of Cessation Elaborated — Unanswerable by Either Truth

Every noble disciple, well skilled in both conventional truth and ultimate truth, observing all dharmas as they truly are by relying on these two principles, alike finds this unanswerable. Namely: whether the Tathāgata, after cessation, exists, or does not exist, or both exists and does not exist, or neither exists nor does not exist — none of these can be grasped, nor can any be answered.

180. Section: Why Unanswerable, According to the Ultimate Truth

Why is this so? Fully according to the ultimate truth, that itself is ungraspable — how much less could one determine whether, after its cessation, it exists or does not exist.

181. Section: Two Questions According to the Conventional Truth

If according to the conventional truth: is "Tathāgata" provisionally designated upon the formations? Or upon nirvāṇa?

182. Section: If Designated Upon the Formations

If upon the formations: after the Tathāgata's cessation, not a single formation continuing to flow can be found — at that time, where could "Tathāgata" even be provisionally designated? Since there is no Tathāgata at all, how could there be existence or non-existence?

183. Section: If Designated Upon Nirvāṇa — Neither Existence Nor Non-Existence Is Right

If upon nirvāṇa: nirvāṇa is revealed only through the absence of formations, cutting off every idle proliferation, realized only within. Being cut off from idle proliferation, positing it as existent does not accord with principle. Nor, equally, should one posit it as non-existent, lest one thereby disparage the wondrous, quiescent nirvāṇa one has posited.

184. Section: Revealing the True Mark — Profound, Vast, and Immeasurable

Further, this nirvāṇa, being extremely difficult to know, being most subtle, is named profound. Being revealed through the cutting off of formations and afflictions of every kind, manifold and not singular, it is named vast. Being unmeasured by direct perception, by inference, or by authoritative teaching, it is named immeasurable.

186. Section: Three Distinct Kinds of Existence Begin — Inner and Outer Carrying of Heavy Suffering, Three Causes Named

Further, through three causes and conditions, the suffering of inner carrying differs from the suffering of outer carrying. First, what is carried. Second, what does the carrying. Third, the time of carrying.

187. Section: What Is Carried

Namely, the outer carrying, belonging to one portion of form — whether a stalk, or firewood, or some other kind — this is what is carried. The ordinary being takes every formation as what is carried.

188. Section: What Does the Carrying

Further, outer carrying: belonging to the body's own shoulder is what does the carrying. The ordinary being takes every aggregate of craving as what does the carrying.

189. Section: The Time of Carrying, and the Inner Burden Elaborated

Further, outer carrying uses only the shoulder presently at hand to carry what is carried. The ordinary being uses every aggregate of craving to carry what is carried. Wishing to set down what is carried, one must, together, remove the aggregates themselves — there is no other means by which to set it down. So long as one has not yet been able to set down what is carried, one constantly carries this great, heavy burden, one's shoulder — feeble, weak, delicate, unsettled — grasping it without a single interval of rest, across a long span of time.

190. Section: Concluding — Inner Carrying's Three Special Features

The inner has three special features, undergoing such a burden of manifold suffering; the outer does not. These, then, are the two kinds of carrying distinguished.

191. Section: Background — The Burden Verses Retold

192. Section: Inner and Outer Bondage Distinguished — Five Marks Named

Further, through five marks, the ordinary being's inner bondage differs from outer bondage.

193. Section: The First Mark — What Binds

Namely, that outer bondage is bound by one portion of form — whether by wood, or iron, or a rope. The ordinary being is bound by the formations themselves.

194. Section: The Second Mark — Bound by Another Versus Self-Bound

Further, outer bondage is bound by another's binding. The ordinary being is bound by self-binding.

195. Section: The Third Mark — Easy to Know Versus Hard to Know

Further, outer bondage is easily known — the bondage, its cause and condition, release, and the means of release. The ordinary being's inner bondage is, in every respect, difficult to know.

196. Section: The Fourth Mark — Ending at Death Versus Continuing Through It

Further, outer bondage, after death, simply ceases to exist. The ordinary being's inner bondage, after death, has the formations follow along, coming and going, circling around without release.

197. Section: The Fifth Mark — Freed by Renunciation Versus Not Freed Even by the Highest Meditation

Further, outer bondage — whoever goes forth, able to relinquish every desire, thereby gains release, and no enemy at all can further obstruct them. The ordinary being's inner bondage, even having become free of desire up through the very peak of existence, has still not gained release — how much less could mere renunciation alone accomplish it.

198. Section: Inner Bondage Elaborated — Free of Desire Versus Not

One should know that, here, in the stage free of desire, Māra's net has no mastery over one; in the stage not yet free of desire, it does gain mastery.

199. Section: Renunciant Versus Householder

In the stage of renunciation, one has not yet escaped Māra's hand; in the stage of the householder, one acts entirely according to desire.

201. Section: Background — Sūtra 128 Retold

202. Section: The Tathāgata and the Śrāvaka Compared — Four Marks Named

Further, in brief, through four marks, one should know the Tathāgata's shared portion and distinct portion with a wisdom-liberated arhat, and the rest.

203. Section: The Shared Portion

Through one mark, this is named the shared portion — namely, being equally liberated.

204. Section: The Distinct Portion — Three Marks Named

Through three marks, this is named the distinct portion. Namely: through directly, equally awakening; through being able to teach the dharma; and through conducting oneself rightly.

205. Section: Direct, Equal Awakening — Understanding Four Aspects Without a Teacher

Here, the Tathāgata, without any teacher, of his own accord cultivates the thirty-seven factors of awakening, and directly, fully awakens; having fully awakened, relying fully on the ultimate truth, whether within this present life there is capacity or no capacity, whether the dharma is directly seen or not directly seen — regarding every kind of being, he thoroughly understands all of this. This is named spontaneous, equal awakening.

206. Section: Not Shared With the Śrāvakas — Liberation From Both Obstructions

Having thus understood the ultimate dharma, one is well liberated regarding the two obstructions — namely, the obstruction of affliction together with its habitual residue, and the obstruction to what can be known. One is thereby the teacher of liberation for the assemblies of gods and for every other world, unique, without a second. One should know that understanding these four aspects is named spontaneous, equal awakening — and, through this, is not shared with any śrāvaka.

207. Section: The Ability to Teach the Dharma — Five Marks Named

Further, relying on benefiting others, doing what should be done, and the rest, one is able to teach the true dharma. Through five marks, one should know this is not shared. What are the five? First, the Tathāgata truly knows every kind of path as the path, and every kind of non-path as non-path. Second, having known this, he truly teaches what is the path and what is not the path, so as to lead beings toward the path and not toward what is not the path. Third, if there is one who, joyfully wishing to diligently practice the path as taught, he causes that practice to be embraced by the skillful means of the right attention rightly drawn out, which he teaches through the gateway of instruction. Fourth, when that one practices according to the noble teaching, whatever fault obstructing calm or insight may arise, he causes it all to be removed. Fifth, whoever accords with that dharma, he causes them all to be embraced.

209. Section: Right Conduct Begins — Needing No Teacher Versus Relying on One

Here, right conduct not of the same portion means that a śrāvaka first relies on the Tathāgata, and only afterward conducts themselves rightly. The Tathāgata himself relies on nothing whatsoever.

210. Section: Different Lineages, Different Scope

Further, a śrāvaka accomplishes the śrāvaka lineage, and conducts themselves rightly within it. The Tathāgata accomplishes his own, unique lineage.

211. Section: Two Practices Toward Maturity, Distinguished From the Bodhisattva of Final Existence

Further, a śrāvaka is either already matured, or yet to be matured. Neither of these two practices is found within the body of a bodhisattva of final existence.

212. Section: The Two Practices Explained Individually

If not yet matured, one follows the path accordingly, able to mature in the continuity of one's future formations; if already matured, one accomplishes the great teacher's own teaching within this very life. Such two kinds, exactly as the noble teaching describes, are practiced accordingly.

215. Section: Firm Conviction Begins — Two Kinds Named

Further, regarding the formations, there are, in brief, two kinds of firm conviction in no-self. First, firm conviction empowered by hearing and reflection. Second, firm conviction empowered by cultivation and realization.

216. Section: Hearing and Reflection Serve as Basis, and Should Not Be Rested In

Here, firm conviction empowered by hearing and reflection is able to serve as the basis giving rise to firm conviction empowered by cultivation and realization. Good sons and daughters of pure faith who have gone forth, though extremely skilled and thoroughly diligent within this very stage, ought not, even here, rest content.

217. Section: Cultivation and Realization Must Follow

Taking this as a necessary basis, gradually cultivating the perception of impermanence and the rest among the formations, one realizes firm conviction empowered by no-self; in order to cause that realization to grow ever more excellent, one diligently cultivates the understanding gained through observation.

219. Section: Cutting Off Begins — Four Marks Named

Further, through four marks, one should know the formations have two kinds of cutting off. What are the four? First, through the cutting off of every entanglement. Second, through the cutting off of the latent tendency. Third, through the cutting off of future formations' own causal nature. Fourth, through the cutting off of present formations' defiled activity.

223. Section: The Nature of Existence Begins — Three Kinds Named for Cutting Off

Further, there are three kinds of the nature of existence; in order to cut these off, every noble disciple should diligently train.

224. Section: The Three Kinds of Existence Explained

First, the nature of existence based on the past as cause. Through this cause and condition, one, with pure faith, relinquishes home for homelessness, deeply seeing the danger, wearying of and abandoning every desire. Second, the nature of existence based on future formations as cause. Third, the nature of existence based on present, not-yet-cut-off defiled intention.

226. Section: Impurely Pure and Genuinely Pure Begin — Two Kinds Named

Further, regarding the formations, there are, in brief, two kinds of observing no-self free of overweening conceit.

227. Section: The Two Kinds Named — Impurely Pure and Genuinely Pure

What are the two? First, impurely pure; second, genuinely pure.

228. Section: Impurely Pure — Emptiness and Signless Observation

Namely, one who, for instance, dwells apart, relying on patient acceptance of the formations' impermanent nature through observation, gives rise, through worldly wisdom, to firm conviction in no-self's own nature. Through this firm conviction, regarding form known by the eye, up through mental objects known by the mind, observing accordingly, the mark of self and of what belongs to self no longer manifests — this is named cutting off.

229. Section: No-Thing-Ness Observation — Suppressing Three "Havings"

Further, one is also able to suppress the three "havings" of greed, hatred, and delusion, subsumed under the four outer bonds.

230. Section: The Three "Havings" Named, and Their Meaning Explained

Namely, the bodily bond of greed is subsumed under the having of greed; the bodily bond of ill will is subsumed under the having of hatred; the remaining two bodily bonds are subsumed under the having of delusion. One should know that, here, the meaning of "having" is the meaning of the utterly base and impure.

231. Section: The Nature of This Wisdom

The wisdom that is free of overweening conceit regarding no-self is joined with wise attention, and is subsumed under the ground of concentration.

232. Section: Two Causes Behind Impure Purity

One should know that this wisdom, through two causes and conditions, is not genuinely pure.

233. Section: The First Cause — Coarse Conceit Even Within Emptiness Observation

First, precisely at this time — namely, when entering the stage of the wholesome roots belonging to decisive discernment — a coarse conceit follows along into subtle, active attention, arising interruptedly or uninterruptedly; through this cause and condition, one thinks thus: I am now able to cultivate and able to realize emptiness — emptiness belongs to me. Through this very emptiness, one reckons oneself superior. As with emptiness, so too with signlessness and no-thing-ness — one should know it is likewise so.

234. Section: The Second Cause — A Lingering Defiled Consciousness, and Its Danger

Second, the cause and condition able to bring that dharma into manifestation — namely, a defiled consciousness present toward desires, or toward the perishable self. Through the empowering force of not thoroughly knowing such a defiled consciousness, one is then swept away and drowned by desire and by love of the perishable self. Through this very intention, one is unable to enter into nirvāṇa, and one's mind turns back, exactly as already explained before.

235. Section: Genuinely Pure Begins — Eight Aspects of Thorough Knowledge

Further, through eight aspects, one is able to thoroughly know; through thoroughly knowing, one removes every danger. One should know this is named the utterly pure, true wisdom of no-self free of overweening conceit.

236. Section: The First Aspect — Impermanence

Further, here, through having already perished, and through being of a nature bound to perish, this is named impermanent.

237. Section: The Second Through Fourth Aspects — Conditioned, Made by Volition, Arisen From Conditions

Through being gathered together by karma and affliction, this is named conditioned. Through being gathered together by the power of a former vow, this is named made by volition. Through being gathered together from one's own seed and present outer conditions, this is named arisen from conditions.

238. Section: The Fifth Through Eighth Aspects — Bound to Exhaust, to Die, to Be Broken, and to Be Freed and Ceased

Through being, in the future, subject to the dharma of aging, this is named the dharma bound to exhaust. Through being subject to the dharma of death, this is named the dharma bound to die. Through being, before old age and death arrive, pressed and afflicted by every kind of illness and calamity, this is named the dharma bound to be broken. Through being able, in reliance on direct perception, to become free of desire, and able to cut off and extinguish it, this is named, within this present life, attaining the dharma of freedom from desire and the dharma of cessation.

239. Section: The Eight Aspects Matched to Danger and Escape

One should know that, here, apart from the dharma of freedom from desire and the dharma of cessation, the remaining marks, in brief, observe the danger present across the three times; through the excepted marks, one observes escape from it. If, through such danger and escape, one thoroughly knows that consciousness, this is named skillful thorough knowledge.

240. Section: The Dharma Seal of No-Self in Every Dharma

The absence of any self-nature within every dharma is named the seal of the dharmas.

242. Section: The Well-Taught and the Wrongly Taught Begin — Five Marks Distinguishing Teachers and Disciples, Named

Further, one should know that, through five marks, there is a distinction of higher and lower between inner and outer teachers and disciples. First, through dwelling. Second, through governing an assembly. Third, through debate and decisive discernment. Fourth, through establishing and disclosing the path. Fifth, through conduct.

243. Section: The First Mark — Dwelling

Namely, outsider teachers and disciples constantly dwell in turmoil; teachers and disciples within the inner teaching, from time to time, dwell in the most quiescent state. This is named the first mark of higher and lower.

244. Section: The Second Mark — Governing an Assembly, the Outsider Teacher

Further, an outsider teacher, through their own limited following of renunciant disciples among the various outsiders, is said to have a saṅgha; through their own limited following of householder disciples among the various outsiders, is said to have an assembly. Wishing that everyone would together acknowledge them as teacher, this is named a teacher among assemblies. Foolish beings following them all declare them virtuous — this is named being together upheld as of good repute.

245. Section: The Buddha's Own Way of Governing an Assembly

One should know that the Tathāgata is the opposite of this. Although he is the unsurpassed great teacher of all gods and of the world, honored equally by all, he hopes for nothing from it at all.

246. Section: The Third Mark — Debate and Decisive Discernment

Further, when outsider teachers and their own disciples together raise debate and decisive discernment, whatever is said turns out understood differently by each, mutually incompatible, only compounding further confusion, never purifying their wisdom. One should know that the inner teaching is the opposite of this.

247. Section: The Fourth Mark Begins — Establishing and Disclosing the Path, the Outsider's Basis

Further, outsider teachers, for their disciples, relying on no cause or on an unequal cause, provisionally designate, establish, and disclose their path. Hearing such a wrongly taught dharma, their minds are thrown into confusion as if by a great demon; and, through unwise attention joined with wrong discursive thought, their minds become scattered and agitated.

248. Section: Five Names for the Outsider's Own Confusion

Through harboring, toward another, a mind bent on winning, blaming the other for every fault; and, if questioned in return, flying suddenly into rage, speaking rashly without careful reflection; being oneself concealed by no-cause or unequal-cause doctrines, this is named defiled. Through this, the fool, regarding the causes and conditions of defilement, whether in oneself or in another, does not know them as they truly are — this is named foolish. Being far from purity, this is named unclear. Being unskilled regarding the cause of purity, this is named unwholesome. Further, up to and including what ought to be said, how it should be said, and where it should be said — none of this is known as it truly is; hence such a one is said to be without measure, and without cause.

249. Section: The Buddhist Teacher's Own Clarity

One should know that the inner teaching is the opposite of this.

250. Section: The Fifth Mark Begins — Conduct, the Outsider's Five Aspects

Further, outsider teachers and their disciples, though they hold no differing doctrines among themselves, what they say is neither reduced nor free of distortion; though not verbose, what they say adds nothing of further benefit; though what they say may seem equivalent, resembling the true meaning; though it is spoken as dharma, its wording remains merely ordinary; and though they can specify what is dharma and what accords with dharma, they still delight in factional loyalty toward those who share their own dharma.

251. Section: Revealing the Outsider's Lack of True Benefit

One should know that, regarding practicing dharma and what accords with dharma to realize one's own aim, even one who is diligent is unable to attain it — how much less one who is indulgent. Being thus unable to attain their own aim, they are subdued and disparaged by other doctrines, together with every evil, wrong dharma they themselves have adopted. One should know that the inner teaching is the opposite of this.

253. Section: Pleasure, Pain, Good, and Evil Begin — Refuting Fixed Views

Further, through four marks, one should know the formations are not fixedly suffering or defiled. Further, through four marks, they are not fixedly pleasant or pure.

254. Section: Revealing the Correct View — Three Bases Named

Such four marks are, in total, based on three matters. What are the three? First, based on the place of birth. Second, based on feeling. Third, based on time.

255. Section: Based on the Place of Birth — Pleasure and What Pleasure Follows

Here, pleasure means being in the third meditative absorption. What pleasure follows means that, among humans, two kinds may be found.

256. Section: Based on the Place of Birth — Pain and Its Kinds

Here, pain means being among hungry ghosts and animals. What pain follows means being among humans. Sorrow and pain pervading means being in hell. Not yet permanently free of pain means being among the higher heavenly assemblies, since pain still follows there.

257. Section: Based on Feeling — Pleasure's Four Aspects

Further, pleasure means the stage when neutral feeling is presently manifest. What pleasure follows means the stage when painful feeling is presently manifest. Joy and pleasure pervading means the stage when pleasant feeling is presently manifest. Not yet permanently free of pleasure means that, in every stage, pleasure's own cause still follows along.

258. Section: Pain's Four Aspects, by the Same Pattern, Closing the By-Feeling Basis

Contrary to this, one should know pain's own distinctions.

259. Section: Based on Time — Pleasure's Four Aspects

Further, pleasure means conduct that accords with pleasure, and pleasure already ceased. What pleasure follows means having pleasure's own cause, such that pleasure will arise in a future life. Joy and pleasure pervading means presently according with a place of pleasure. Not yet permanently free of pleasure means the remaining two times.