阿毘達磨俱舍論

CHAPTER 2: ANALYSIS OF THE FACULTIES

Part 3

In the preceding chapter on the dhatus, the faculties (indriya) were enumerated. What, then, does “faculty” mean?

The verbal root ind means supreme power (paramaiśvarya) (Dhātupāṭtha, i. 64). A dharma possessing supreme power is called a faculty. Thus, the general meaning of faculty is predominance (adhipati).

(Question) In regard to what matters do the faculties possess predominance?

The stanza replies:

[According to tradition, each of the five faculties—the eye and so forth—has predominance in four matters.

Each of the four faculties—the male faculty and so forth—has two kinds.

The five faculties of sensation and so forth, and the eight faculties of faith and so forth, with respect to defiled and pure dharmas,

Each separately possesses the meaning of predominance.]

Explanation: Each of the five faculties—the eye and so forth—possesses predominance with respect to ⁽¹⁾ the adornment of the body (ātmabhāvaśobha), ⁽²⁾ the protection of the body (parirakṣaṇa), ⁽³⁾ the arising of consciousness (vijñāna) and the mental factors associated with consciousness, and ⁽⁴⁾ its own distinctive activity.

The eye and ear faculties possess predominance because they ⁽¹⁾ adorn the body—for without these two faculties one would be blind or deaf and unsightly; ⁽²⁾ protect the body, since through seeing and hearing one avoids dangers; ⁽³⁾ give rise to eye-consciousness and ear-consciousness, together with their associated mental dharmas; and ⁽⁴⁾ perform their own distinctive activities, for the capacity to see belongs solely to the eye faculty, while the capacity to hear sounds belongs solely to the ear faculty.

The nose, tongue, and body faculties possess predominance because they ⁽¹⁾ adorn the body; ⁽²⁾ protect the body through the consumption of solid food (food in morsels, kavaḍīkahāra); ⁽³⁾ give rise to the three corresponding consciousnesses; and ⁽⁴⁾ perform their own distinctive activities, such as smelling odors, tasting flavors, and making contact.

The four faculties of male, female, vitality, and mind possess predominance with respect to two matters (Vibhāṣā, 147, 10).

The male and female faculties ⁽¹⁾ classify sentient beings (distinction among sentient beings, sattavbheda): because these two faculties exist, sentient beings are classified into the two distinct categories of male and female; and ⁽²⁾ differentiate sentient beings (differentiated distinction, sattvavikalpabheda): because of these two faculties, the two sexes differ in physical form (saṃsthāna), voice (svara), and manner of conduct (ācāra).

Certain masters (the ancient masters, pūrvācārya) do not accept the preceding explanation. They maintain that the two faculties of male and female merely indicate the difference between beings in the Form Realm, who lack the male and female faculties, and the sexual classification based upon this difference. Therefore, if the male and female faculties possess predominance with respect to two matters, those two matters are defilement and purification.

Indeed, the three kinds of eunuchs (ṣaṇḍha, paṇḍaka) and hermaphrodites are excluded from ⁽¹⁾ defiling dharmas (saṃkleśika), such as being incapable of acquiring restraint, committing an immediate karma, and severing the roots of virtue; and they are also excluded from ⁽²⁾ purifying dharmas (vāiyavadanika), such as acquiring restraint and attaining the fruit of freedom from attachment (vairāgya).

The vitality faculty possesses predominance because it ⁽¹⁾ causes the common nature of a class of beings (niākayasabhāga) to continue (saṃbandha), that is, it brings an existence into being (utpatti); and ⁽²⁾ sustains this common nature of a class, that is, it enables an existence to endure from birth until death.

The mind faculty possesses predominance because it ⁽¹⁾ causes the subsequent existence to continue (punarbhavasaṃbandha), as the sutra says: “At that time the Gandharva, that is, a sentient being in the intermediate state (antarābhava), has one of two states of mind: desire or hatred…”; and ⁽²⁾ exercises sovereign control (vaśībhāvānuvartana): all dharmas must depend upon the mind, as the sutra (Saṃyutta, i, 39) says: “The mind leads the world and encompasses the world;

all dharmas submit to this single mind.” The five faculties of sensation—pleasure, pain, joy, sorrow, and equanimity—and the eight faculties of faith, diligence, mindfulness, concentration, wisdom, knowing what is not yet known, knowing, and perfect knowledge all possess predominance with respect to defiled and pure dharmas.

The faculties of pleasure and so forth possess predominance with respect to defiled dharmas because they are constantly attended and increased by latent tendencies such as craving and so forth. The eight faculties of faith and so forth possess predominance with respect to pure dharmas because all pure dharmas depend upon them for their arising and increase.

Certain masters (Vibhāṣā, 142, 11) maintain that the sensations also possess predominance with respect to pure dharmas, as the sutra says: “Because of pleasure, the mind becomes concentrated; because of pain, faith arises; and because of joy, sorrow, and equanimity, there is deliverance.”

This is the explanation of the Vibhāṣā.

The Sautrāntika masters, however, say that ⁽¹⁾ the predominance of the eye faculty and so forth does not consist in protecting the body; rather, this is the capacity of eye-consciousness and the other consciousnesses, for it is through discernment that dangers are avoided and solid foods are consumed; and ⁽²⁾ distinctive activities such as seeing forms belong to eye-consciousness, not to the eye faculty. Therefore, the preceding explanations of the predominance of the eye faculty and so forth are all unreasonable.

(Question) If so, what is the predominance of the faculties?

The stanza replies:

[Because they possess predominance with respect to the apprehension of objects,

All six faculties are therefore established.

From the body, two faculties are established

Because they possess predominance with respect to femininity and masculinity.

With respect to the continuance of the common nature of a class, defiled dharmas,

And pure dharmas, because they possess predominance,

It should therefore be known that vitality, the five sensations,

And faith and so forth are all established as faculties.

The faculties of knowing what is not yet known, of knowing,

And of perfect knowledge are likewise established.

For with respect to attaining the subsequent paths and fruits,

Such as nirvana and so forth, they all possess predominance.]

Explanation: The apprehension (upalabdhi) of their respective objects is accomplished by the six groups of consciousness. The five faculties—the eye and so forth—possess predominance with respect to the kinds of consciousness capable of apprehending their own distinct objects, while the mind faculty possesses predominance with respect to the kind of consciousness capable of apprehending all objects. Therefore, the eye, ear, nose, tongue, body, and mind are all called faculties.

(Question) Forms and the other objects also possess predominance with respect to the consciousnesses that apprehend them. Should they not therefore also be called faculties?

(Answer) Objects do not exercise predominance, because predominance (ādhipatya) means superior power (ādhikaprabhuta). The eye faculty is called predominant because it exercises sovereign power in producing the kind of consciousness that apprehends forms and is a cause of all consciousnesses that apprehend forms, whereas each object assists in producing only one particular consciousness. Furthermore, whether eye-consciousness is clear or obscure, strong or weak, depends upon the power of the eye faculty, whereas form has no such capacity. The same applies to the other faculties and their objects.

From the body faculty (kāyendriya), the male and female faculties are further established because they exercise a predominant influence over masculinity and femininity. These two faculties are not distinct from the body faculty, since they still apprehend tangible objects. Nevertheless, one part of the body faculty is called the male faculty or the female faculty because that part exercises a predominant influence over the male or female characteristics.

Femininity comprises the form (ākṛti), voice (svara), behavior (ceṣṭā), and disposition (abhiprāya) peculiar to women; the same applies to men. The distinction between the two sexes depends upon these two parts of the body. It is therefore known that these two parts exercise a predominant influence over the two sexes and are consequently established as faculties.

Because they exercise a predominant influence over the continuance of the corresponding class, over defiled dharmas, and over pure dharmas, the life faculty, the five feelings, and the five faculties beginning with faith have been established as faculties.

The life faculty exercises a predominant influence over the continuation of life from birth until death. The Vaibhāṣika masters, however, maintain that it concerns not the continuation of a single life but the connection of one life with another, and that this connection depends entirely upon the mind (manas).

The five faculties of pleasure and so forth exercise a predominant influence over defiled dharmas, as the sutra (Madhyamāgama 17, 11; Saṃyutta, iv. 208) states: “Craving grows in dependence upon pleasant feeling, aversion grows in dependence upon painful feeling, and ignorance grows in dependence upon neither-painful-nor-pleasant feeling.” (On this point, the Sautrāntika masters agree with the Vaibhāṣikas.)

The five faculties beginning with faith exercise a predominant influence over pure dharmas, because through their power the afflictions (kleśa) are suppressed (viṣkambhyante) and the noble path is brought forth (āvāhyate). Here, the words “one should understand” imply that the practitioner should acknowledge that every dharma discussed above may be established as a faculty.

The three faculties of coming to know what is not yet known, of having known, and of perfect knowledge all exercise a predominant influence over the attainment of higher fruits, such as nirvana, and are therefore established in the same way. The words “in the same way” imply that all three of these are established as faculties.

The faculty of coming to know what is not yet known exercises a predominant influence over attaining the fruit of the path that is the faculty of having known.

The faculty of having known exercises a predominant influence over attaining the fruit of the path that is the faculty of perfect knowledge.

The faculty of perfect knowledge exercises a predominant influence over attaining the fruit of the path that is nirvana without remainder (nirupadhiśeṣanirvāṇa), because one whose mind has not been liberated cannot enter final nirvana (parinirvāṇa).

The word “and so forth” in the root verse implies an additional explanation:

The faculty of coming to know what is not yet known exercises a predominant influence over the destruction of the afflictions abandoned on the path of seeing.

The faculty of having known exercises a predominant influence over the destruction of the afflictions abandoned on the path of cultivation.

The faculty of perfect knowledge exercises a predominant influence over dwelling happily in the present life (dṛṣṭadharmasukhavihāra); through it one becomes capable of experiencing (pratisaṃvedanā) the joy (prīti = saumanasya) and bliss (sukha = praśrabdhisukha) arising from liberation from the afflictions.

(Objection of the Sāṃkhyas) Why are only twenty-two faculties established? If something is established as a faculty because it exercises a predominant influence, then ignorance (avidyā) and the other links of the twelvefold dependent origination (pratītyasamutpāda) should also be established as faculties, because causes such as ignorance exercise a predominant influence over their effects, such as formations (saṃskāra). Moreover, speech (vāk), the hands, the feet, the anus, and the sexual organ (upastha), which exercise a predominant influence respectively over speaking, grasping, walking, excretion, and pleasure (ānanda), should also be established as faculties.

(Reply) There is no place for ignorance and so forth among the twenty-two faculties taught by the Blessed One. In enumerating the faculties, the Blessed One relied upon the following characteristics:

[They serve as the bases of mind and distinguish male from female;

They sustain continuance and bring about defilement;

They serve as provisions for cultivation and bring about purification;

Because of these characteristics, they are established as faculties.]

Treatise: The bases (āśraya) of mind are the six faculties of consciousness, from the eye faculty through the mental faculty. They are the six internal sense bases (āyatana), the primary constituents of a sentient being (maulasattvadravya).

The distinctive characteristics of this sentient being are determined by the female or male faculty.

This sentient being continues for a period of time because of the life faculty.

This sentient being is defiled because of the five feelings.

This sentient being can prepare for the cultivation of liberation through the five faculties beginning with faith.

This sentient being is purified through the three uncontaminated faculties.

Because these dharmas exercise a predominant influence over the constitution, classification, and so forth of a sentient being, they are called faculties. Other dharmas, such as speech, do not possess these characteristics and are therefore not established as faculties.

Some masters offer another explanation of the characteristics of the faculties as follows:

[Or because they serve as the bases of cyclic existence and enable arising, continuance, and experience,

The first fourteen are established as faculties.

Later, the same applies to cessation.]

Treatise: The word “or” here indicates the view of other masters:

The six faculties beginning with the eye—the six sense bases (ṣaḍāyatana)—are the bases (āśraya) of cyclic existence (saṃsāra).

The six sense bases arise through the female or male faculty, continue through the life faculty, and experience objects through the five feelings. Thus, on the basis of the foregoing meanings, fourteen faculties are established for the stage of cyclic existence.

At the stage of cessation (nirvana, nirvāṇa), eight faculties are likewise established on the basis of these four meanings: the five faculties beginning with faith are the bases of nirvana; nirvana arises through the first uncontaminated faculty, continues through the second uncontaminated faculty, and is experienced through the third uncontaminated faculty, because only through this faculty can one experience the joy and bliss (prītisukha) of liberation. Thus, the number and order of the faculties remain as established in the sutra.

Speech (vāc), the hands (pāṇi), the feet (pāda), the orifices of defecation and urination (pāya), and the sexual organ (upastha) are not faculties.

Speech does not exercise a predominant influence over spoken words (vacana), because speech is formed through learning. The hands and feet do not exercise a predominant influence over grasping (ādāna) and movement (viharaṇa), because grasping and movement are merely the arising of the hands and feet in the next moment, in a different position and with a different configuration. Moreover, beings without hands and feet can still grasp and move, as in the case of reptiles.

The orifices of defecation and urination do not exercise a predominant influence over excretion, because heavy substances (gurudravya) invariably fall through space; moreover, it is the force of wind—the wind element (vāyudhātu)—that expels these waste substances. The sexual organs likewise do not exercise a predominant influence over pleasure (ānanda), because pleasure arises from the female or male faculty.

If it were maintained that the hands, feet, and so forth are faculties, then the throat (kaṇṭha), teeth (danta), eyelids (akṣivartman), and finger joints (angulīparvan) would also have to be established as faculties, because they too perform the functions of swallowing (abhyavaharaṇa), chewing (carvaṇa), opening and closing (unmeṣanimeṣa), and flexing and extending the joints (saṃkocavikāśa); or else all causes that exert an activity (puruṣakāra) upon an effect would have to be established as faculties. A faculty, however, is established only when it exercises a predominant function (ādhipatya).

The faculties of the eye and so forth, together with the male and female faculties, have now been explained. The life faculty will be presented in the section dealing with formations dissociated from mind (cittaviprayukta), because it is also one of these dharmas. The five faculties of faith and so forth are mental factors (caitta), and therefore will be discussed together with the mental factors. The five faculties of feeling and the three uncontaminated faculties will be presented next, because they are not discussed elsewhere.

[Bodily discomfort is called pain;

If pleasant, it is called pleasure.

In the third concentration, mental pleasure is likewise so called.

Elsewhere, mental pleasure is called joy.

Mental displeasure is called sorrow.

Equanimity lies between, for it is distinguished as neither pain nor pleasure.

On the paths of seeing, cultivation, and No More Learning,

the three faculties are established on the basis of nine faculties.]

Treatise: “Bodily” means bodily feeling, because it arises in dependence upon the body and is associated with the five consciousnesses of the eye and so forth; “unpleasant” (asātā) means harmful (upaghātikā). The feeling that is associated with the five bodily consciousnesses and causes distress is called the faculty of pain (duḥkhendriya).

“Pleasant” (sātā) means comforting and agreeable (anugrāhikā). The bodily feeling that produces pleasantness is called the faculty of pleasure (sukhendriya).

In the third concentration, the feeling associated with mind that produces pleasantness is also called the faculty of pleasure. The expression “feeling associated with the faculty” (mental feeling) implies that there is no bodily feeling in the third concentration, because the five bodily consciousnesses are absent; feeling is therefore associated only with the mind (mental consciousness, manovijñāna). When the mind experiences comfort and ease, this mental feeling is called the faculty of pleasure.

In the three lower planes—the Desire Realm, the first concentration, and the second concentration—this feeling is called the faculty of joy (saumanasyendriya).

In all planes above the third concentration, this feeling is absent.

In the third concentration, this mental feeling is tranquil (kṣema, śānta), because upon entering concentration the practitioner has relinquished attachment to joy (prītivītarāgatvāt); therefore, there is only pleasure and no joy. In the lower planes, however, this mental feeling is coarse and agitated because the practitioner has not yet relinquished attachment to joy, and it is therefore called only joy.

The mental feeling associated with mental consciousness that causes distress is called the faculty of sorrow.

The word “intermediate” means “neither pleasant nor unpleasant”; that is, it denotes the feeling that is neither painful nor pleasant (aduḥkhāsukhā). Here, this intermediate feeling is called the faculty of equanimity (upekṣendriya).

(Question) Does the faculty of equanimity belong to bodily feeling or mental feeling?

(Answer) It belongs to both.

(Question) Why, although it belongs to both body and mind, is there only one faculty?

(Answer) Because whether bodily or mental, equanimous feeling is devoid of discrimination (vikalpa). Painful and pleasant mental feelings arise through discriminations concerning what is “lovable,” “unlovable,” and so forth. Bodily feelings, by contrast, arise through the force of external objects (viṣayavaśāt). It is likewise so for arhats: although they no longer discriminate between the lovable, the unlovable, and so forth, bodily feelings still arise in them through the force of external objects.

Therefore, the faculties of pain and pleasure are established on the basis of the two distinct kinds of bodily and mental feeling.

The faculty of equanimity is different. It arises spontaneously (svarasena, anabhisaṃskāreṇa), like all other bodily feelings, yet it also arises in a person who entertains no discriminative conception whatsoever (avikalpayata, anabhinirūpayata). Therefore, only one faculty is established for both bodily and mental equanimity.

Furthermore, when painful and pleasant feelings occur in the body and in the mind, each causes distress or delight in its own particular manner. They must therefore be established separately as two distinct kinds, bodily and mental.

The faculty of equanimity, however, whether bodily or mental, is devoid of discrimination (vikalpana) and causes neither distress nor delight. Because its nature does not differ in body and mind, it is established as a single faculty common to both.

The nine faculties of mind, pleasure, joy, equanimity, faith, vigor, mindfulness, concentration, and wisdom constitute the faculty of intending to know what is not yet known at the stage of the path of seeing (darśanamārga); they constitute the faculty of having known at the stage of the path of cultivation (bhāvanāmārga); and they constitute the faculty of perfect knowledge on the Path of No More Learning (Aśaikṣamārga).

(Question) Why are the three faculties above given these names?

(Answer) When practitioners on the path of seeing strive to understand what they have not yet understood (anājñātam āñātuṃ pravṛtta), namely the Four Noble Truths, they think, “I shall understand.” Therefore, this faculty is called the faculty of intending to know what is not yet known (anājñātamājñāsyāmīndriya). At the stage of the path of cultivation (bhāvanāmārga, the path of meditative contemplation of [the Four Noble Truths]), practitioners have nothing new to understand and are persons “who have known” (ājña).

Nevertheless, in order to eliminate the remaining afflictions (anuśaya), they must repeatedly contemplate the Four Noble Truths that have already been fully understood; therefore, this faculty is called the faculty of having known (ājñām evendriyam iti vā). On the Path of No More Learning, practitioners know that they have known; they know (āva = avagama) that the Four Noble Truths have been fully understood (ājñātām-iti).

Because they possess this “knowledge that they have known” (ājñātā-āva), practitioners are called persons of perfect knowledge (ājñātāvin, those who know that they have known), and this faculty is called the faculty of perfect knowledge (ājñātāvīdriya). Alternatively, because practitioners (ājñātāvin) continually cultivate “the knowledge (avitum) that the principle of the Four Noble Truths has been fully understood (ājñāta),” until through long practice it becomes their nature or habitual disposition (śīla), they are said to possess perfect knowledge.

Indeed, when practitioners attain the knowledge of exhaustion (kṣyajñāna) and the knowledge of non-arising (anutpādajñāna), they know in accordance with reality: “I have completely known all that pertains to suffering; there is nothing more about it to be known”; “I have completely known all that pertains to its origin; there is nothing more…”; and so forth.

The distinctive characteristics of the faculties have now been explained; next comes the discussion of their various classifications. Among these twenty-two faculties, which are contaminated and which are uncontaminated?

[Only the final three faculties are uncontaminated.

The material faculties, the life faculty, the faculty of sorrow, and the faculty of pain are exclusively contaminated.

The remaining nine faculties belong to both categories.]

Treatise: The final three faculties are uncontaminated. “Uncontaminated” (anāsrava, without defect) means stainless (amala, without stain), because although “stain” and “contamination” are different terms, they have the same meaning.

The seven material faculties (rūpin)—the faculties of the eye, ear, nose, tongue, body, femininity, and masculinity, all of which belong to the form skandha—together with the life faculty, the faculty of pain, and the faculty of sorrow, are all contaminated.

The faculty of mind, the faculty of pleasure, the faculty of joy, the faculty of equanimity, and the five faculties of faith and so forth may be either uncontaminated or contaminated.

Some masters (Vibhāṣā, 2, 10) maintain that the five faculties—faith and so forth—are exclusively uncontaminated, because the Blessed One said: “Those who, to whatever degree, entirely lack the five faculties—faith and so forth—I call outsiders, belonging to the class of ordinary beings.” (Saṃyutta, v. 204). Thus, if one has attained the five faculties—faith and so forth—to any degree, one is an arhat, and these faculties are uncontaminated.

The foregoing citation cannot serve as proof. The Blessed One said this with reference to those who lack the uncontaminated five faculties—faith and so forth—because the Blessed One had previously established the various classes of noble ones on the basis of the uncontaminated five faculties—faith and so forth. Thus, he was indicating the five faculties—faith and so forth—that are exclusive to the noble ones and must therefore be uncontaminated; those who lack these uncontaminated faculties clearly belong to the class of ordinary beings (pṛthagjana).

Alternatively, this sutra may speak generally of the five faculties—faith and so forth—because there are two kinds of ordinary beings: outsiders (bāhyaka) and insiders (ābhyantaraka). Outsiders, or external ordinary beings, have severed their roots of virtue, whereas insiders, or internal ordinary beings, have not severed their roots of virtue. It was precisely to indicate external ordinary beings that the Blessed One said: “I call that person an outsider, belonging to the class of ordinary beings.” Moreover, the sutras (Dīgha, ii. 38; Majjhima, i. 169) state that, before the turning of the Dharma wheel, there were people in the world, whether newly born or already grown, whose faculties were superior, inferior, or intermediate.

It is therefore known that the five faculties—faith and so forth—may also be contaminated.

Finally, the Blessed One also said: “If I had not known, as they truly are, the origin, decline, gratification (āsvāda), danger (ādīnava), and escape (niḥsaraṇa) of the five faculties—faith and so forth—I could not have been released (mukta), emerged (niḥsṛta), separated (visaṃyukta), and liberated (vipramukta) from the world of humans, gods, Māra, Brahmā, and so forth; nor could I have attained unsurpassed perfect awakening…” (Saṃyktāgama, 26, 4). Thus it can be seen that the foregoing passage does not concern uncontaminated dharmas alone, because uncontaminated dharmas do not possess such characteristics as “gratification,” “danger,” “escape,” and so forth. Therefore, the five faculties—faith and so forth—may be both uncontaminated and contaminated.

(Question) Among the twenty faculties, which are karmic results and which are not karmic results?

The verse answers:

[The life faculty is always a karmic result.

The faculty of dejection and the final eight faculties are not karmic results.

The material faculties, the mental faculty, and the remaining four sensations are of both kinds.]

Exposition: The life faculty is exclusively a karmic result.

(Question) When a bhikṣu arhat stabilizes or prolongs (sthāpayati, adhitiṣṭhati) his vital formations (āyuḥsaṃskāra), this vital force is precisely the life faculty. Of what kind of karma, then, is this life faculty the result?

(Answer) The Root Treatise (Mūlaśāstra) (Jñānaprasthāna, 12, 14) states: “How does a bhikṣu stabilize the vital formations?—When an arhat endowed with supernormal powers (ṛddhimān = prāptābhijñāḥ), who has attained mastery of mind (cetovaśita), gives the requisites of life (jīvatapariṣkāra)—robes, alms bowl, and so forth—to the Sangha or to a single person, he then makes an aspiration and enters the fourth ultimate dhyāna (prātakoṭika).

Upon emerging from concentration, he reflects and says: ‘May this karma capable of producing a karmic result consisting in enjoyment (a result of wealth, bhogavipāka) be transformed so as to produce a karmic result consisting in life (a result of longevity, āyurvipāka)!’ At that time, the karma of giving and meditation that should have produced for him a karmic result of wealth is transformed and produces a karmic result of longevity.”

Other masters, however, maintain that the prolonged lifespan of an arhat is the karmic result of an ancient karma. They say that the remnant (uccheṣa) of a karmic result of longevity, which should have ripened in a previous life but was interrupted by an untimely death, can now be experienced again because it is drawn forth by the power of the fourth ultimate dhyāna.

(The Root Treatise continues): “How do bhikṣus relinquish the vital formations?—An arhat endowed with supernormal powers, who has attained mastery of mind, gives the aforementioned things to the Sangha and then makes an aspiration and enters the fourth ultimate dhyāna. Upon emerging from concentration, he reflects and says: ‘May the karma capable of producing a karmic result of longevity be transformed so as to produce a karmic result of wealth!’ At that time, the karma that should have produced for him a karmic result of longevity is transformed and produces a karmic result of wealth.”

The Venerable Ghoṣaha (Bhadanta Ghoṣaha) says: Through the directing power of the fourth ultimate dhyāna, the great elements (mahābhūta) belonging to the Form Realm can become manifest (saṃmukhibhūta) within the body of an arhat. These great elements, however, may either support or oppose the vital formations; therefore, an arhat can prolong or relinquish his life.

According to the explanation given above by the Sautrāntikas, through mastery of concentration (samādhivaśita), an arhat can halt (vyāvartayante) the arising, sustained for a certain period (sthitikālāvedha), of the great elements constituting the faculties—an arising produced by karma from a previous life—and then produce a new arising through concentration. Therefore, in the case of an arhat whose lifespan has been prolonged, the life faculty is not a karmic result. In all other cases, it is a karmic result.

The foregoing issue gives rise to another question: Why does an arhat prolong the vital formations?—Because he wishes to benefit others; because he wishes the true Dharma to remain in the world for a longer time (śāsanacirasthiti); because he observes that his own life is about to end; and because he observes that others are unable to accomplish the foregoing two aims.

Why does an arhat relinquish the vital formations?—Because he observes that his presence in the world brings no great benefit to others, or because his body is oppressed by the suffering of illness, as a verse says: “The pure practices have been well accomplished; the noble paths have been well cultivated; he rejoices when his lifespan comes to an end, as though casting off an illness.”

(Question) On what basis are the vital formations prolonged or relinquished? And who can do this?

(Answer) In the three continents, men and women, as well as arhats who possess liberation independent of circumstances (asamayavimukta) and have attained the ultimate dhyāna, can prolong or relinquish the vital formations, because they have mastery of concentration and are free from afflictions.

(Question) The sutras (Divyāvadāna, 203; Dīgha, ii. 90) say that, after prolonging many life formations (jīvitasaṃskāra), the Blessed One relinquished many vital formations (āyuḥsaṃskāra). How, then, do life formations and vital formations differ?

(Answer) Some masters say there is no difference. The Root Treatise (Mūlaśāstra) (Jñānaprasthāna, 14, 19) states: “What is the life faculty?—It is the lifespans (āyus) in the three realms.”

Some masters say that vital formations are the result of karma from previous lives, while life formations are the result of karma from the present life.

Some masters maintain that vital formations enable the homogeneous group to persist for a long time (nikāyasabhāgasthiti), whereas life formations enable it to persist only temporarily.

Here, the word “many” implies prolonging or relinquishing the vital formations and life formations over many moments, rather than in only a single instant. (For it is only through continuity over many moments that an arhat can benefit others; moreover, a single instant cannot constitute the duration of abiding.)

Some masters maintain that the scripture says “many” in order to refute the doctrine of the Sāṃmitīyas that vitality and lifespan are single entities enduring through many moments (kālāntarasthāvara).

Some masters (Sautrāntikas) maintain that the word “many” is intended to refute the doctrine of the Sarvāstivādins that there are entities called vitality and lifespan. In reality, vitality and lifespan are merely provisionally established on the basis of the formations. Were this not so, the scripture should not have needed to use the expression “vital formations,” but should instead have said, “The Blessed One prolonged the vitalities (jīvitas) and relinquished the lifespans (āyus).”

(Question) Why did the Blessed One relinquish many life formations while prolonging many vital formations?

(Reply of the Treatise Master) To demonstrate that he had attained mastery over death, he relinquished many life formations; and to demonstrate that he had attained mastery over life, he prolonged the vital formations. The Blessed One prolonged his vital formations for only three months, neither more nor less, because after three months his work of guiding those to be trained (vineyakārya) would be complete, whereas if the period were shorter, his work of propagating the Dharma and benefiting beings—the Buddha’s work (buddhakārya)—would not be fully accomplished.

(Explanation of the Vibhāṣā [Vibhāṣā, 126, 6]) Alternatively, it was in order to fulfill what the Buddha had previously declared (pratijñātasaṃpādanārtham): “Any bhikṣu who has thoroughly cultivated the four bases of supernatural power (ṛdhipāda) can, at will, prolong his life for a kalpa or for more than a kalpa.” (Dīgha, ii. 103, iii. 77; Divya, 201).

The Vaibhāṣika masters say that the Blessed One’s relinquishing and prolonging were intended to demonstrate that he had subdued the two kinds of Māra: the Māra of the skandhas and the Māra of death. Previously, while seated beneath the Bodhi tree, he had vanquished the other two kinds: the celestial Māra and the Māra of the afflictions. (Ekottarikā, 39, 1).

Thus, the faculty of dejection and the final eight faculties—faith and so forth—are not results of maturation, because they are determinate as wholesome or unwholesome.

The remaining twelve faculties are the seven material faculties of the eye, ear, nose, tongue, body, male, and female, together with the mental faculty and the other four faculties of feeling—that is, excluding the faculty of dejection. All of them may be results of maturation or may not be.

When the seven material faculties are products of development (aupacayika), they are not results of maturation; otherwise, they are results of maturation.

The mental faculty and the four faculties of feeling are not results of maturation when they are wholesome (kuśala) or defiled (kliṣṭa), because results of maturation are morally indeterminate; nor are they results of maturation when, although morally indeterminate, they belong respectively to conduct (airyāpathika), craftsmanship (śailpasthānika), or magical creation (nairmāṇika). In all other cases, they are results of maturation.

The final faculties—faith and so forth—are all wholesome and are therefore not results of maturation.

(Treatise Master) How can it be asserted that the faculty of dejection is not a result of maturation when the scripture (Ekottarāgama, 72, 9) says: “There is a kind of karma that leads to the result of joyful feeling (karma conducive to joyful feeling); there is a kind of karma that leads to the result of dejected feeling (karma conducive to dejected feeling); and there is a kind of karma that leads to the result of equanimous feeling (karma conducive to equanimous feeling)”?

(Vaibhāṣikas) When the scripture speaks of karma conducive to dejected feeling (daurmanasya karma), it does not mean “karma that must be experienced and must lead to dejected feeling,” but merely “a kind of karma with which dejected feeling is associated”; just as, in speaking of contact (sparśa), the scripture calls it “conducive to pleasant feeling” (sukhavedanīya). Thus, pleasure (sukha) is not the maturation-result of contact. Clearly, this contact “conducive to pleasant feeling” is contact with which pleasant feeling is associated. Therefore, karma “conducive to dejected feeling” is merely karma with which dejected feeling is associated, rather than karma that leads to dejected feeling as its result.

(Treatise Master) If karma conducive to dejected feeling is explained in this way, karma conducive to joyful feeling and karma conducive to equanimous feeling must also be explained in the same manner. Consequently, karma conducive to joyful feeling would merely be “karma with which joyful feeling is associated,” rather than “karma that leads to joyful feeling as its result”; and this would mean that joyful feeling is not a result of maturation.

(Vaibhāṣikas) There is no error in explaining karma conducive to joyful feeling either as karma that “leads to joyful feeling as its result” or as karma that “has joyful feeling associated with it.” Nevertheless, the second explanation of the term “conducive” (vedanīya) is more applicable in the case of “karma conducive to dejected feeling,” because there it designates a kind of karma with which dejected feeling is associated.

(Treatise Master) Even if the scripture is explained in this way, this difficulty still has not been resolved. For what reason is dejected feeling not a result of maturation?

(Vaibhāṣikas) Dejected feeling arises through conceptual discrimination (parikalpa), namely when one thinks about things that are to be feared; and dejected feeling likewise ceases when one thinks about things for which one hopes. Therefore, dejected feeling cannot be a result of maturation.

(Treatise Master) If so, joyful feeling would likewise not be a result of maturation, because it too arises and ceases in the same way as dejected feeling.

(Vaibhāṣikas) If the faculty of dejection were considered a result of maturation, then when a person commits an immediate karma (ānantarya) and subsequently dejection arises, that karma would have to be called a “maturation-result” (a ripened result). This, however, cannot be accepted.

(Treatise Master) The same difficulty can still be raised in the case of the faculty of joy. If you maintain that the faculty of joy is a result of maturation, then when a person performs an exceptionally meritorious karma and subsequently joy arises, that karma would likewise have to be called a “maturation-result.”

(Vaibhāṣikas) Those who are free from desire (vītarāga) do not possess the faculty of dejection; therefore, the faculties they possess are only results of maturation, such as the eye faculty and so forth. Thus, the faculty of dejection is not a result of maturation.

(Treatise Master) If so, how do those who are free from desire possess joy, which is a result of maturation?

Such persons certainly possess the faculty of joy that arises from meditative concentration. However, this faculty of hearing is wholesome and is therefore not a result of maturation. Thus, those who are free from desire do not possess all the faculties belonging to maturation-results.

The fact is that those who are free from desire still possess the faculty of joy, whether that faculty of joy is or is not a result of maturation. The faculty of dejection, however, never arises in them. It was for this reason that the Vibhāṣā concluded that the faculty of dejection is not a result of maturation.

The eight faculties of the eye, ear, nose, tongue, body, vitality, female, and male, when arising in a fortunate destiny (sugati), are maturation-results of wholesome deeds; when arising in an unfortunate destiny (durgati), they are maturation-results of unwholesome karma.

The mental faculty, whether in a fortunate or an unfortunate destiny, may be a maturation-result of wholesome or unwholesome karma.

The faculties of pleasure, joy, and equanimity are maturation-results of wholesome karma.

The faculty of pain is a maturation-result of unwholesome karma.

The material faculties in a fortunate destiny are maturation-results of wholesome karma. For intersex persons in a fortunate destiny, the female faculty or the male faculty is a maturation-result of wholesome karma; their intersex condition, however, is produced by unwholesome karma.

(Question) Among the twenty-two faculties, which possess maturation-results (savipāka), and which do not possess maturation-results (avipāka)?

The stanza replies:

[The faculty of dejection always possesses a maturation-result

The first eight faculties and the final three faculties do not possess

The mental faculty, the remaining four faculties of feeling, and the five faculties of faith, etc.,

All are of both kinds.]

Treatise: As discussed above, the faculty of grief always has maturation as its result. The verse says “definitely” because of this quality of “always”; moreover, the faculty of grief is mentioned first for the following two reasons: ⁽¹⁾ the faculty of grief is never indeterminate (avyākṛta), because it arises from an especially powerful kind of discrimination (strong conceptualization, vikalpaviśeṣa), such as discriminations concerning what is agreeable, disagreeable, and so forth; and ⁽²⁾ the faculty of grief is never uncontaminated (anāsrava), because it never arises in meditative concentration—that is, it occurs only outside the eight attainments.

The first eight faculties—the five faculties of the eye, etc., the life faculty, the female faculty, and the male faculty—never have maturation as their result, because they are all indeterminate. The last three faculties—the faculty of coming to know what was not yet known, the faculty of knowing, and the faculty of perfect knowledge—never have maturation as their result, because they are all uncontaminated.

The remaining ten faculties are each of both kinds:

The mental faculty and the three faculties of pleasure, joy, and equanimity have maturation as their result when they are unwholesome (akuśala) or wholesome and contaminated (kuśalasāsrava); when they are indeterminate or uncontaminated, they do not have maturation as their result.

The faculty of pain (duḥkha) has maturation as its result when wholesome or unwholesome; when indeterminate, it does not have maturation as its result.

The five faculties of faith, etc., either have or do not have maturation as their result according to whether they are contaminated or uncontaminated.

(Question) Among the twenty-two faculties, how many are wholesome, unwholesome, and indeterminate?

[The last eight faculties are always wholesome.

The faculty of grief is wholesome or unwholesome.

The mental faculty and the remaining feelings are of all three kinds.

The first eight faculties are always indeterminate.]

Treatise: The last eight faculties—faith, etc.—are exclusively wholesome. (Although these eight faculties come later in the sequence, they are presented first here in accordance with the order of the question.)

The faculty of grief is wholesome or unwholesome.

The mental faculty and the four faculties of feeling—pleasure, pain, joy, and equanimity—may be wholesome, unwholesome, or indeterminate.

The first eight faculties—the eye, etc.—are all indeterminate.

(Question) Among the twenty-two faculties, how many belong to the Desire Realm, the Form Realm, and the Formless Realm?

The verse replies:

[In the Desire Realm, the Form Realm, and the Formless Realm,

Respectively: in the Desire Realm, except the last three faculties;

In the Form Realm, except the female, male, grief, and pain faculties;

In the Formless Realm, except the material faculties, joy, and pleasure.]

Treatise: In the Desire Realm, all the faculties are present except the last three, which are stainless (amala), that is, uncontaminated (anāsrava). These three faculties do not belong to the three realms of desire, form, and formlessness, but transcend these realms (āpratisaṃyukta = adhātupattita).

In the Form Realm there are fifteen faculties, excluding the three just mentioned and the four faculties of male, female, pain, and grief. All fifteen faculties are commonly found in the first two levels of dhyana. The male and female faculties are absent because beings in the Form Realm have relinquished sexual desire and because these two faculties render the bodily form unattractive.

(Question) Why does the sutra say, “There is no case in which one with a female body becomes Brahma; only one with a male body does so”? (Vibhanga, p. 336).

(Answer) Beings in the Form Realm all have male bodies but do not possess the male faculty. They have only the characteristics commonly found among males in the Desire Realm, such as bodily form, voice, and so forth.

The faculty of pain is absent from the Form Realm because ⁽¹⁾ owing to the purity and radiance of the body (accha = bhāsvara), no painful feeling arises from impact or opposition (abhighātaja); and ⁽²⁾ because there is no unwholesome karma that could produce it, no painful feeling arises as maturation (maturation-born, vipāja).

The faculty of grief is absent from the Form Realm because ⁽¹⁾ the mental continuum of beings in the Form Realm is always softened by tranquility (śamathasnigdhasaṃtāna); and ⁽²⁾ there are no grounds for vexation (āghātavastu). (Dīgha, iii. 262; Anguttara, iv. 408, v. 150)

In the Formless Realm there are eight faculties: the mental faculty, the life faculty, the faculty of equanimity, and the five faculties of faith, etc.; that is, the three uncontaminated faculties, the five material faculties of the eye, etc., the faculty of pleasure, and the faculty of joy are excluded.

(Question) Among the twenty-two faculties, which are abandoned through seeing, which are abandoned through cultivation, and which are not abandoned?

The verse replies:

[The mental faculty and three feelings are of all three kinds.

Grief is abandoned through seeing and through cultivation.

Nine faculties are abandoned only through cultivation.

Five faculties are abandoned through cultivation or are not abandoned; three faculties are not abandoned.]

Treatise: The mental faculty and the faculties of pleasure, joy, and equanimity are of all three kinds.

The faculty of grief is abandoned both through seeing and through cultivation, because it is never an uncontaminated dharma.

The nine faculties of the eye, ear, nose, tongue, body, male, female, life, and pain are abandoned only through cultivation because ⁽¹⁾ the first eight faculties are not defiled dharmas (kliṣṭa); ⁽²⁾ the ninth faculty is not “produced by the sixth” (aṣaṣthaja); and ⁽³⁾ all are contaminated.

The five faculties of faith, etc., because ⁽¹⁾ they are not defiled dharmas, are not abandoned through seeing; and ⁽²⁾ because they may be uncontaminated, they may belong to the dharmas that are not abandoned.

The last three faculties are not abandoned because ⁽¹⁾ they are uncontaminated dharmas, and ⁽²⁾ dharmas free from faults (faultless dharmas, ādīnava, apakṣāla) are not eliminated.

(Question) How many faculties that are maturation are initially acquired by beings in the various realms?

The verse replies:

[Those born from a womb, an egg, or moisture in the Desire Realm

Initially acquire two faculties that are maturation;

Those born through transformation acquire six, seven, or eight;

Those in the Form Realm acquire six.

Those in the Formless Realm acquire only the life faculty.]

Treatise: In the Desire Realm, beings born from a womb, an egg, or moisture acquire, at the initial stage of birth, two faculties that are maturation: the body faculty (kāyendriya) and the life faculty (jīvitendriya). The other faculties are acquired gradually.

(Question) Why are the mental faculty and the faculty of equanimity not counted?

(Answer) Because at the moment of initial birth these two faculties are defiled and therefore are not maturation.

Beings born through transformation acquire six, seven, or eight faculties. Those without either the male or female faculty, that is, sexless beings born during the initial period of the cosmos, acquire six faculties: the five faculties of the eye, etc., and the life faculty. Those possessing either the female or male faculty acquire seven faculties. Those who are hermaphrodites acquire eight faculties.

(Question) Can a hermaphroditic being be born through transformation?

(Answer) In the lower realms (unfortunate destinies), there can be hermaphroditic beings born through transformation.

The Desire Realm has been explained above; next comes the explanation of the Form Realm and the Formless Realm.

It is called the Desire Realm because desire (kāma) plays the predominant role (pradhānatva) in this realm, encompassing the qualities of sensual desire (kāmaguṇas) and the objects that are enjoyed. It is called the Form Realm because material dharmas (rūpa) play the predominant role there. The sutra has likewise said: “Peaceful liberation transcending form and the formless.” (Saṃyutta, ii. 123).

In the Form Realm, beings also initially acquire the faculties that are maturation, just like sexless beings born through transformation in the Desire Realm.

The word “higher” in the verse refers to the Formless Realm. In fact, this realm is not situated above the Form Realm, but it is nevertheless called higher because the levels of meditative concentration in this realm are more excellent (para): one must first cultivate the levels of dhyana in the Form Realm and only afterward proceed to the meditative attainments of the Formless Realm; and because existence in this realm has a greater (pradhānatara) capacity for long duration (upapattitas).

In the Formless Realm, beings initially acquire one faculty that is maturation: the life faculty.

(Question) How many faculties that are maturation cease in the various realms at the time of death?

The verse replies:

[The faculties that cease at death:

In the Formless Realm there are three; in the Form Realm, eight;

In the Desire Realm, if death is sudden, there are ten, nine, or eight; if gradual, there are four.

If associated with a wholesome mind, add five more.]

Treatise: In the Formless Realm, at the time of death, three faculties cease last: the life faculty, the mental faculty, and the equanimity faculty.

In the Form Realm, five more faculties—the eye faculty and so forth—are added. All beings born by transformation (upapāduka) arise and perish together with all their faculties (samagrendriya).

In the Desire Realm, if death occurs swiftly (yugapat), eight, nine, or ten faculties cease last, depending on whether the dying person is sexless, unisexual, or bisexual. In a sexless being, the eight faculties mentioned above cease last. In a unisexual being, nine faculties cease last, because either the male or female faculty is added. In a bisexual being, ten faculties cease last, because both the male and female faculties are added to the eight faculties above. If death occurs gradually, four faculties cease last: the bodily faculty, the life faculty, the mental faculty, and the equanimity faculty. All four of these faculties cease simultaneously.

All the cases described above refer only to a defiled (kliṣṭa) or unobscured-neutral (anivṛtāvyākṛta) mind at the time of death. If this mind is wholesome (kuśala), the five faculties of faith and so forth must be added to the faculties that cease last in each of the three realms.

The nature and function of all the faculties discussed in this Chapter on the Analysis of the Faculties (indriyaprakaraṇe) should be carefully examined. Thus, among the twenty-two faculties, which faculties enable one to attain the fruits of śramaṇa practice (śrāmaṇyaphala)?

The verse answers:

[Nine faculties attain the two fruits at the extremes.

Seven, eight, or nine faculties attain the two intermediate fruits.

Eleven faculties attain arhatship;

This may be said with reference to the person who attains the fruit.]

Treatise: “At the extremes” refers to the two fruits of stream-entry (Srotāpanna) and arhatship (Arhat), because among the fruits of śramaṇa practice, these are the first and the last. “Intermediate” refers to the two fruits of once-returning (Sakṛdāgāmin) and non-returning (Anāgāmin), because these two fruits lie between the first and the last.

The fruit of stream-entry is attained through nine faculties: the mental faculty, the equanimity faculty, the five faculties beginning with faith, the faculty of “I shall come to know what is not yet known,” and the faculty of having known.

The faculty of “I shall come to know what is not yet known” (anājñātamājñāsyāmi) constitutes the uninterrupted path (ānantaryamārga), while the faculty of having known (ājña) constitutes the path of liberation (vimuktamārga). Through these two faculties, the fruit of stream-entry is attained. The faculty of “I shall come to know what is not yet known” serves as the inducing condition, that is, it is capable of inducing (āvāhaka) the acquisition (prāpti) of separation from the bonds (the acquisition of disconnection); and the faculty of having known serves as the supporting cause, that is, it is capable of serving as the basis and support for this acquisition.

The fruit of arhatship is also attained through nine faculties: the mental faculty; one faculty of feeling—joy, pleasure, or equanimity; the five faculties beginning with faith; the faculty of having known; and the faculty of perfect knowledge. In this case, the faculty of having known constitutes the uninterrupted path, while the faculty of perfect knowledge (ājñātāvīndriya) constitutes the path of liberation.

The fruit of once-returning may be attained in two ways: ⁽¹⁾ sequential realization (ānupūrvaka), in which the practitioner has already attained the fruit of stream-entry before attaining the fruit of once-returning; or ⁽²⁾ transcendent realization (bhūyovitarāga), in which, before entering the undefiled path—that is, before the stage of comprehending the Four Noble Truths (satyābhisamaga)—the practitioner has relied on the defiled mundane path to eliminate the first six grades of afflictions belonging to the Desire Realm. Therefore, upon reaching the path of seeing, this noble one attains the fruit of once-returning without first having to attain the fruit of stream-entry.

A practitioner of sequential realization, who is thus already a stream-enterer, may attain the fruit of once-returning by the mundane path—that is, without cultivating contemplation of the Four Noble Truths—through seven faculties: the mental faculty, the equanimity faculty, and the five faculties beginning with faith. Alternatively, the practitioner may attain the fruit of once-returning by the undefiled path (anāsrava), also called the supramundane path, through eight faculties: the faculty of having known together with the seven faculties above.

A practitioner of transcendent realization, who is thus still an ordinary being (pṛthagjana), may attain the fruit of once-returning through nine faculties: in addition to the seven faculties above, the two faculties of “I shall come to know what is not yet known” and having known must be present, just as in the attainment of the fruit of stream-entry.

The fruit of non-returning may be attained in two ways: ⁽¹⁾ sequential realization, in which the practitioner has already attained the preceding fruits; or ⁽²⁾ transcendent realization, in which the practitioner has not entered the undefiled path but has already abandoned the nine grades of afflictions belonging to the Desire Realm or the afflictions belonging to higher planes.

A practitioner of sequential realization attains the fruit of non-returning by the mundane path or the undefiled path through seven or eight faculties, just as in the case described above of attaining the fruit of once-returning through sequential realization.

A practitioner of transcendent realization attains the fruit of non-returning through comprehension of the Four Noble Truths—the path of seeing (darśanamārga)—by means of nine faculties, just as in the case described above of attaining the fruit of once-returning through transcendent realization.

The general definitions above require further elaboration:

⁽¹⁾ A practitioner of transcendent realization attains the fruit of non-returning through “comprehension of the Four Noble Truths.” To obtain this comprehension, the practitioner must enter the concentration belonging to the third dhyāna; or the concentration belonging to the first or second dhyāna (the fundamental plane); or the preliminary concentration (anāgamya), the intermediate concentration (dhyānāntara), or the fourth dhyāna. Depending on the particular case, the practitioner’s faculty of feeling may be pleasure, joy, or equanimity.

By contrast, a practitioner of transcendent realization (bhūyovitarāga) always attains the fruit of once-returning with the equanimity faculty.

⁽²⁾ A practitioner of sequential realization, who must continue cultivating in order to attain the fruit of non-returning in the preliminary concentration, may, if the five faculties beginning with faith are keen, emerge from the preliminary concentration at the ninth path of liberation and enter the first or second dhyāna (the fundamental plane).

When the practitioner abandons the afflictions by the mundane path, the fruit is attained through eight faculties rather than seven. Indeed, the preliminary concentration at the ninth uninterrupted path possesses the equanimity faculty, while the first or second dhyāna at the ninth path of liberation possesses the feeling of joy. Therefore, the attainment of disconnection arises from both the equanimity faculty and the joy faculty, just as the attainment of disconnection in the case of a stream-enterer arises from the faculty of “I shall come to know what is not yet known” and the faculty of having known.

When the practitioner abandons the afflictions by the supramundane path—that is, by cultivating contemplation of the Four Noble Truths on the path of cultivation—the ninth faculty, the faculty of having known, must be added, because both the uninterrupted path and the path of liberation are constituted by the faculty of having known.

(Question) The Fundamental Treatise (Jñānaprasthāna) states: “How many faculties are required to attain the fruit of arhatship?—Eleven faculties.” Why, then, is it said here that there are only nine faculties?

(Answer) In fact, the fruit of arhatship is attained through only nine faculties. The Fundamental Treatise speaks of eleven because it refers to the person who attains this fruit, rather than to the attainment itself. A noble one may repeatedly fall away from the fruit of arhatship and may regain it through various levels of meditative concentration: sometimes with the pleasure faculty, as in the third dhyāna; sometimes with the joy faculty, as in the first and second dhyānas; and sometimes with the equanimity faculty, as in the preliminary concentration and so forth. Nevertheless, these three faculties never arise simultaneously.

(Question) In the case of attaining the fruit of non-returning, why does the Fundamental Treatise not speak in the same way?

(Answer) Because there is no case in which a noble one falls back from the fruit of non-returning and regains it by means of the faculty of pleasure. Moreover, a noble one who has attained through transcendence has already abandoned all the afflictions of the Desire Realm; therefore, once the fruit of non-returning has been attained, one cannot fall back from this fruit. The abandonment attained by the noble one is accomplished through the two paths: it arises through the mundane path and is supported by the supramundane path, and is therefore extremely firm.

(Question) Those who possess a certain faculty necessarily possess how many other faculties?

The stanza answers:

[If one possesses life, mind, or equanimity,

One necessarily possesses all three.

If one possesses pleasure or the body faculty,

One necessarily possesses four.

If one possesses one of the five faculties—eye and so forth—or joy,

One necessarily possesses five.

If one possesses the faculty of pain,

One necessarily possesses seven.

If one possesses the female, male, or sorrow faculty, or one of the five faculties of faith and so forth,

One necessarily possesses eight.

If one possesses either of the two undefiled faculties, one necessarily possesses eleven faculties.

If one possesses the first undefiled faculty, one necessarily possesses thirteen faculties.]

Treatise: Of the three faculties of life, mind, and equanimity, if one possesses one, one also possesses the other two. If one of the three is absent, the other two are also absent.

The possession of the other faculties is not definite. Those who possess these three faculties may or may not possess the other faculties.

⁽¹⁾ Those born in the Formless Realm do not possess the faculties of the eye, ear, nose, and tongue. Those born in the Desire Realm may fail to possess these faculties when they have not yet acquired them, as in the initial stage of an embryo, or after they have lost them, as through blindness and so forth, or while dying gradually.

⁽²⁾ Those born in the Formless Realm do not possess the body faculty.

⁽³⁾ Those born in the Formless Realm or the Form Realm do not possess the female faculty. Those born in the Desire Realm may lack this faculty when they have not yet acquired it or after they have lost it. The same applies to the male faculty.

⁽⁴⁾ Ordinary beings in the fourth dhyana, in the second dhyana, and in the formless realms do not possess the faculty of pleasure.

⁽⁵⁾ Ordinary beings in the fourth dhyana, the third dhyana, and the formless realms do not possess the faculty of joy.

⁽⁶⁾ Beings in the Form Realm or the Formless Realm do not possess the faculty of pain.

⁽⁷⁾ Those who are free from desire do not possess the faculty of sorrow.

⁽⁸⁾ Those who have severed the roots of goodness do not possess the five faculties of faith and so forth.

⁽⁹⁾ All ordinary beings and noble ones abiding in any particular fruit do not possess the first undefiled faculty, the faculty of coming to know what is not yet known.

⁽¹⁰⁾ Ordinary beings, noble ones on the path of seeing, and arhats do not possess the next undefiled faculty, the faculty of having known.

⁽¹¹⁾ Ordinary beings and those in training do not possess the final undefiled faculty, the faculty of perfect knowledge.

From the foregoing enumeration, possession in all other cases can be established.

If one possesses the faculty of pleasure, one also possesses the faculties of life, mind, and equanimity. If one possesses the body faculty, one likewise possesses these three faculties.

If one possesses one of the faculties of the eye and so forth, one necessarily also possesses the faculties of life, mind, mind, and body; that is, if one possesses the ear faculty, one necessarily possesses these same faculties as well.

If one possesses the faculty of joy, one necessarily also possesses the faculties of life, mind, equanimity, and pleasure.

(Question) What kind of faculty of pleasure is possessed by one born in the second dhyana who has not yet attained the third dhyana?

(Answer) One possesses the defiled faculty of pleasure belonging to the third dhyana.

If one possesses the faculty of pain, one necessarily belongs to the Desire Realm and also possesses the faculties of life, mind, body, pleasure, joy, and equanimity; the faculty of sorrow is excluded in the case of one who is free from desire (vītarāga).

If one possesses the female faculty, the male faculty, or the faculty of sorrow, one necessarily also possesses the faculties stated in the section on possessing the faculty of pain; that is, seven additional faculties—life, mind, body, pleasure, pain, joy, and equanimity—because such a being necessarily belongs to the Desire Realm.

If one possesses one of the five faculties of faith and so forth, one necessarily also possesses the faculties of life, mind, and equanimity, together with the other four among the five faculties of faith and so forth.

If one possesses the faculty of having known or the faculty of perfect knowledge, one necessarily also possesses the faculties of life, mind, pleasure, joy, and equanimity, together with the five faculties of faith and so forth.

If one possesses the faculty of coming to know what is not yet known, one necessarily possesses the faculties of life, mind, and body; the four faculties of feeling—pain, pleasure, joy, and equanimity; and the five faculties of faith and so forth. (The path of seeing exists only in the Desire Realm. Therefore, one who possesses this faculty still remains in the Desire Realm and necessarily possesses the twelve faculties mentioned above. One does not necessarily possess the faculty of sorrow or the faculties of the eye and so forth, because there may still be cases of freedom from desire, blindness, and so forth.)

(Question) In the case of possessing the fewest faculties, which faculties are possessed? (Vibhāṣā, 150, 13).

The stanza answers:

[One without goodness possesses at least eight faculties:

The five faculties of feeling, the body faculty, the life faculty, and the mind faculty.

A foolish person in the Formless Realm likewise

Possesses the five wholesome faculties, the life faculty, the mind faculty, and the equanimity faculty.]

Treatise: Those called “without goodness” (niḥśubha) are those who have severed the roots of goodness. They necessarily abide in the Desire Realm and cannot be free from desire. Therefore, they possess only the five faculties of feeling and the faculties of life, mind, and equanimity.

The word “feeling” (vid) in the stanza means “one who experiences” (vedayate), referring to the person who receives an experience (kartari kvip); alternatively, it means the feelings of pleasure and so forth (vedanā).

A foolish person born in the Formless Realm also possesses eight faculties: the faculties of equanimity, life, and mind, and the five faculties of faith and so forth.

“Foolish person” refers to an ordinary being (pṛthagjana), because such a person has not yet seen the truths.

The roots of goodness are the five faculties of faith and so forth, because they are entirely wholesome.

(Question) If so, should not all three undefiled faculties also be present?

(Answer) That is impossible, because here only eight faculties are possessed, and the one who possesses them is a foolish person in the Formless Realm.

(Question) In the case of possessing the greatest number of faculties, which faculties are possessed?

The stanza answers:

[At most, nineteen faculties are possessed.

For an intersex being, the three undefiled faculties are excluded.

For a noble one not yet free from desire,

Two undefiled faculties and either the male or female faculty are excluded.]

Treatise: An intersex being necessarily belongs to the Desire Realm, is not free from desire, and may possess the roots of goodness as well as all the faculties of the eye and so forth. But because such a being is an ordinary being, the three undefiled faculties cannot be present.

Here the undefiled faculties are called “pure” in the stanza because they are separated from defiled dharmas, the fetters of association, and do not have the characteristics of objects of cognition, the fetters of objective support.

A noble one not yet free from desire (rāgin), who is still one in training and not an arhat, also possesses nineteen faculties. In every case, either the male or female faculty and the faculty of perfect knowledge must be excluded. The faculty of having known is additionally excluded when the noble one in training remains on the path of seeing, and the faculty of coming to know what is not yet known is excluded when one is on the path of cultivation.