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they declare it to be neither perception nor non-perception; ‘The self is finite, healthy after death’ – they declare it to be neither perception nor non-perception; ‘The self is infinite, healthy after death’ – they declare it to be neither perception nor non-perception; ‘The self is both finite and infinite, healthy after death’ – they declare it to be neither perception nor non-perception; ‘The self is neither finite nor infinite, healthy after death’ – they declare it to be neither perception nor non-perception. These are the eight views of neither perception nor non-perception. The Octad. 9. The Exposition of Nines (1) Nine grounds for resentment 960. Therein, what are the nine grounds for resentment? ‘He did me harm’ – resentment arises; ‘He is doing me harm’ – resentment arises; ‘He will do me harm’ – resentment arises; "He acted to the detriment of my dear, pleasant one"… …he acts to the detriment… …he will act to the detriment— thus resentment arises. "He acted to the benefit of my unpleasant, disagreeable one"… …he acts to the benefit… …he will act to the benefit— thus resentment arises. These are the nine grounds for resentment. (2) Nine stains of a person 961. What are the nine stains of a person? Anger, hypocrisy, envy, avarice, deceit, fraud, false speech, evil wishes, wrong view— these are the nine stains of a person. (3) Nine kinds of conceit 962. What are the nine kinds of conceit? "I am superior to a superior"—this is conceit. "I am equal to a superior"—this is conceit. "I am inferior to a superior"—this is conceit. "I am superior to an equal"—this is conceit. "I am equal to an equal"—this is conceit. "I am inferior to an equal"—this is conceit. "I am superior to an inferior"—this is conceit. "I am equal to an inferior"—this is conceit. "I am inferior to an inferior"—this is conceit— these are the nine kinds of conceit. (4) Nine phenomena rooted in craving 963. What are the nine phenomena rooted in craving? Dependent on craving, there is seeking. Dependent on seeking, there is gain. Dependent on gain, there is decision. Dependent on decision, there is passionate desire. Dependent on passionate desire, there is clinging. Dependent on clinging, there is possession. Dependent on possession, there is avarice. Dependent on avarice, there is guarding. Dependent on guarding, there arise the taking of sticks, the taking of weapons, quarrels, disputes, arguments, strife, slander, false speech, and many other evil unwholesome phenomena— these are the nine phenomena rooted in craving. (5) Nine agitations 964. What are the nine agitations? "I am"—this is agitation. "I am I"—this is agitation. "This I am"—this is agitation. "I shall be"—this is agitation. "I shall be material"—this is agitation. "I shall be immaterial"—this is agitation. "I shall be percipient"—this is agitation. "I shall be non-percipient"—this is agitation. "I shall be neither percipient nor non-percipient"—this is agitation. — these are the nine agitations. (6-9) Nine perceptions, etc. 965. Therein, what are the nine perceptions… the nine tremors… the nine proliferations… the nine fabrications? "I am" is a fabrication, "I am I" is a fabrication, "This I am" is a fabrication, "I shall be" is a fabrication, "I shall be with form" is a fabrication, "I shall be formless" is a fabrication, "I shall be percipient" is a fabrication, "I shall be non-percipient" is a fabrication, "I shall be neither percipient nor non-percipient" is a fabrication – these are the nine fabrications. The Nine. 10. The Exposition of Tens (1) Ten Bases of Defilement 966. Therein, what are the ten bases of defilement? Greed, hatred, delusion, conceit, wrong view, doubt, sloth, restlessness, shamelessness, fearlessness of wrongdoing – these are the ten bases of defilement. (2) Ten Bases of Resentment 967. Therein, what are the ten bases of resentment? "He did me harm" – resentment arises, "He is doing me harm" – resentment arises, "He will do me harm" – resentment arises, "He did harm to my dear and beloved one" – resentment arises, "He is doing harm to my dear and beloved one" – resentment arises, "He will do harm to my dear and beloved one" – resentment arises, "He did good to my disliked and unpleasant one" – resentment arises, "He is doing good to my disliked and unpleasant one" – resentment arises, "He will do good to my disliked and unpleasant one" – resentment arises, Or resentment arises without a reason – these are the ten bases of resentment. (3) Ten Unwholesome Courses of Action 968. Therein, what are the ten unwholesome courses of action? Taking life, taking what is not given, sexual misconduct, false speech, slanderous speech, harsh speech, frivolous talk, covetousness, ill will, wrong view – these are the ten unwholesome courses of action. (4) Ten Fetters 969. Therein, what are the ten fetters? Fetter of sensual desire, fetter of aversion, fetter of conceit, fetter of wrong view, fetter of doubt, fetter of clinging to rites and rituals, fetter of desire for existence, fetter of envy, fetter of avarice fetter, fetter of ignorance – these are the ten fetters. (5) Ten Wrong Ways 970. Therein, what are the ten wrong ways? Wrong view, wrong intention, wrong speech, wrong action, wrong livelihood, wrong effort, wrong mindfulness, wrong concentration, wrong knowledge, wrong liberation – these are the ten wrong ways. (6) Wrong View with Ten Bases 971. Therein, what is the wrong view with ten bases? There is no giving, there is no sacrifice, there is no offering, there is no fruit or result of good and bad deeds, there is no this world, there is no other world, there is no mother, there is no father, there are no spontaneously arisen beings, there are no recluses and brahmins in the world who are rightly gone, rightly practiced, who, having themselves realized and directly known this world and the other world, proclaim it – this is the wrong view with ten bases. (7) View Grasping at Extremes with Ten Bases 972. Therein, what is the view grasping at extremes with ten bases? The world is eternal, or the world is not eternal, or the world is finite, or the world is infinite, or the soul is the same as the body, or the soul is one thing and the body another, or the Tathāgata exists after death, or the Tathāgata does not exist after death, or the Tathāgata both exists and does not exist after death, or the Tathāgata neither exists nor does not exist after death – this is the view grasping at extremes with ten bases. The Decad. 11. Exposition of the Proliferation of Craving (1) Based on the Internal 973. Therein, what are the eighteen proliferations of craving based on the internal? 'I am' occurs, 'I am thus' occurs, 'I am in this way' occurs, 'I am otherwise' occurs, 'I will be' occurs, 'I will be thus' occurs, 'I will be in this way' occurs, 'I will be otherwise' occurs, 'I am not' occurs, 'I am not thus' occurs, 'I would be' occurs, 'I would be thus' occurs, 'I would be in this way' occurs, 'I would be otherwise' occurs, 'I would not be' occurs, 'I would not be thus' occurs, 'I would not be in this way' occurs. I am, or I am not, or I will be, or I will not be, or I will be of such a nature, or I will be of another nature. 974. (1) And how does "I am" come to be? Having made some phenomenon not a basis, one obtains a desire for "I am" in form... ...feeling... perception... volitional formations... consciousness. One obtains conceit for "I am." One obtains a view for "I am." When that exists, these proliferations arise: "I am of such a nature," or "I am thus," or "I am otherwise." (2) And how does "I am of such a nature" come to be? "I am a warrior," or "I am a brahmin," or "I am a merchant," or "I am a worker," or "I am a householder," or "I am one gone forth," or "I am a deity," or "I am a human," or "I am material," or "I am immaterial," or "I am percipient," or "I am non-percipient," or "I am neither percipient nor non-percipient"— thus "I am of such a nature" comes to be. (3) And how does "I am thus" come to be? Comparing oneself to another person: "As that one is a warrior, so I am a warrior," or "As that one is a brahmin, so I am a brahmin," or "As that one is a merchant, so I am a merchant," or "As that one is a worker, so I am a worker," or "As that one is a householder, so I am a householder," or "As that one is one gone forth, so I am one gone forth," or "As that one is a deity, so I am a deity," or "As that one is a human, so I am a human," or "As that one is material, so I am material," or "As that one is immaterial, so I am immaterial," or "As that one is percipient, so I am percipient," or "As that one is non-percipient, so I am non-percipient," or "As that one is neither percipient nor non-percipient, so I am neither percipient nor non-percipient"— thus "I am thus" comes to be. (4) And how does "I am otherwise" come to be? Comparing oneself to another person: "As that one is a warrior, I am not a warrior like that," or "As that one is a brahmin, I am not a brahmin like that," or "As that one is a merchant, I am not a merchant like that," or "As that one is a worker, I am not a worker like that," or "As that one is a householder, I am not a householder like that," or "As that one is one gone forth, I am not one gone forth like that," or As he is a deva, I am not such a deva, As he is a human, I am not such a human, As he is material, I am not such a material being, As he is immaterial, I am not such an immaterial being, As he is percipient, I am not such a percipient being, As he is non-percipient, I am not such a non-percipient being, As he is neither percipient nor non-percipient, I am not such a neither percipient nor non-percipient being. Thus, 'I am otherwise' arises. (5) And how does 'I shall be' arise? Not making any phenomenon a hindrance, he gains desire for 'I shall be' concerning form, feeling, perception, volitional formations, consciousness. He gains conceit for 'I shall be'.