No More Learning

What does one do in order that the klesas may be termed
prahma, or "abandoned? "
A personal klesa is abandoned through the cutting off oiprapti or the possession of this klesa (ii. 36b) which exists in the personal series. As for the klesa of another, or for rupa in its totality (kusala, etc. ), or for the undefiled dharmas, these diverse things are abandoned through the abandoning of the personal klesa which takes them as its object (Vibhdsd, TD 27, p. 274c21, p. 411a27, etc. )
(V. 63).
etc. ii. 24);
but it can be separated from its object in such a
separation from its object.
202
manner that it no longer re-arises bearing on this object.
***
? How many types of separation are there? There are four, say the School:
62. Separation through difference of nature, through opposition, through separation of place, and through time; as, for example, the primary elements, the precepts, places,
204
1. Separation through difference of nature: although the primary elements {mahdbhuta) arise together (sahaja, ii. 65), they are separated one from the other by the fact of their different natures.
2. Separation by opposition: one is separated from immorality by the precepts.
3. Separation of place by difference of place: the oceans of the East and the West.
4. Separation by time: as the past and the future. One says that the past and the future are separated: from what are they separated?
They are separated from the present.
How can the past which has just perished and the future which is about to arise be separated from the present?
It is by reason of the difference of time period that, according to us, the past and the future are separated; not by reason of the fact that they will be distant in the past or in the future. For if this were the case, the present would also be separate, for it constitutes a different time period. We say that the past and the future are seperated through their activity (karitra, see v. 25).
But how can an unconditioned thing, which is always inactive,
205
be considered as near?
Because, universally, they possess the two extinctions
and the two time periods.
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(nirodha, ii. 36).
This argument would hold for the past and the future (one possesses past and future good dharmas, etc. ); but how can space, which one cannot possess (iii. 36), be near?
We say that the past and the future are separated from one another because they are separated by the present; the present is near because it is near to the past and future; an unconditioned thing is near because it is not separated or hindered by anything.
But then the past and the future will be at one and the same time far and near, being far from each other and near to the present.
206
Here is the correct explanation.
the unique, self characteristics of the dharmas, because it has not attained them; the past is separated from them because it has fallen away from them.
***
It has been said that the klesas are not destroyed through the arising of their opposition or opposites (v. 60d). We would ask if, through the Distinguished Path (visesamdrga, vi. 65b-d), there is a "progressive abandoning (visesa-prahana)" of the klesas}
No. Of all the klesas, there is
63a. Destruction all at once.
The klesa is destroyed through the Path which is its "path of abandoning. " But
63a-b. The acquisition of disconnection from the klesas
207
takes place many times.
The future is separated from
? In how many moments? In six moments:
63c-d. There is arising of the opposition, the acquisition of results, and the perfection of the faculties.
"Opposition" here means the "Path of Deliverance {vimukti- mdrga)" "Results" means the four results of the religious life, the result of Srotaapanna, etc. (vi. 51). "Perfection of the faculties"
208 refers to indriyasamcdra (vi. 60c).
Disconnection from the klesas is acquired in these moments: for certain klesas, according to the case, in six moments; but in
209
Under certain conditions, disconnection (visamyoga) receives the name of parijnd, "perfect knowledge" (Vibhdsd, TD 27, p. 406b9). There are two types of perfect knowledge: jndnaparijnd, "perfect knowledge consisting of knowledge," which is pure knowledge; and prahdnaparijnd, "perfect knowledge which produces abandoning," which is abandoning itself, for the effect is
210 designated by the name of its cause.
***
Does all abandoning constitute one perfect knowledge? No.
Why is this?
decreasing number down to two for others.
***
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211 64a. There are nine perfect knowledges.
That is,
64b-c. The destruction of the first two types of Kama consititute one perfect knowledge.
That is, the destruction of the first two types of klesa of Kamadhatu, the klesas abandoned through the Seeing of Suffering and the Arising of Suffering.
64c. The destruction of the two types consists of two.
The abandoning of the klesas of Kamadhatu abandoned through the Seeing of the Extinction of Suffering consitiutes one perfect knowledge; the same for the abandoning of the klesas of Kamadhatu abandoned through the Seeing of the Path.
As the abandoning of the kief as of Kamadhatu abandoned through the Seeing of the Truths constitutes three perfect knowledges,
64d. In that same way, above, there are three perfect knowledges.
The same for the two higher spheres taken together, the abandoning of the klesas abandoned through the Seeing of Suffering and the Arising of Suffering consitutes one perfect knowledge; the abandoning of the klesas abandoned through the Seeing of the Extinction of Suffering constitutes the second perfect knowledge; and the abandoning of the klesas abandoned through the Seeing of the Path constitutes one perfect knowledge. Thus there are six perfect knowledges for the abandoning of the klesas
? which belong to the three spheres and which are abandoned by the Seeing of the Truths.
65a-c. There are three other perfect knowledges: the destruction of the avarabhagtya cankerous influences, the cankerous influences of Rupadhatu, and of all the cankerous influences.
The abandoning of the avarabhagtya cankerous influences (v. 43a), that is, the cankerous influences of Kamadhatu, constitute one perfect knowledge.
The abandoning of the cankerous influences of Rupadhatu, which is called ruparagaksayaparijnd "perfect knowledge consist- ing of the destruction of attachment to Rupadhatu" (Vibhdsd, TD 27, p. 322al5) constitutes one perfect knowledge.
The third perfect knowledge is the total abandoning of the cankerous influences of Arupyadhatu, which is called sarvasamy- ojanaparydddnaparijna, "perfect knowledge consisting of the annihilation of all the bonds" (v. 41).
[These three perfect knowledges are the abandoning of the types of klesa abandoned though Meditation. ]
Rupadhatu is distinguished from Arupyadhatu with respect to the abandoning of the klesas abandoned through Meditation; one does not establish this distinction with respect to the abandoning of the klesas abandoned through the Seeing of the Truths: the opposition is the same for these {anvayajndna, vii. 2c-d), but not for those. Thus three are nine perfect knowledges.
65c. Six are the result of the patiences (see above p. 775).
The first six perefect knowledges, which consist of the abandoning of the klesas abandoned through Seeing the Truths, are the result of the "patiences" {ksdntisy vi. 25c).
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65d. The others, the results of the knowledges.
The three perfect knowledges, the first of which is the perfect knowledge which consists of the abandoning (of the cankerous influences) of Kamadhatu, are obtained through the Path of Meditation; thus they are the result of the "knowledges. *'
How can a perfect knowledge be the result of a patience (Vibhdsa, TD 27, p. 321a21)?
Because the patiences are the associates of the jndnas or knowledges: in the manner in which the associates of a king improperly receive the name of king; or rather, because a patience and a knowledge have the same result.
***
(In what stage of absorption does one obtain the perfect knowledges? )
66a-b. All are the result of anagamya\ five or eight are the 212
According to the Vaibhasikas, five are the result of the mauladhydnas or the "principal absorptions** (in opposition to the samantakas or absorptions preparatory to the Dhyanas, viii. 6, 22a), namely, those which consist of the abandoning of the klesas of the sphere of Rupadhatu and Arupyadhatu (perfect knowledges four, five, six, eight and nine). The abandoning of the klesas of the sphere of Kamadhatu (perfect knowledges one, two, three, and seven) is the result of only andgamya, that is, of the absorption preparatory to the First Dhyana.
According to the Bhadanta Ghosaka, eight are the result of the principal absorptions (namely one to six, eight, and nine). Let us
result of the dhyanas.
? suppose, he says, a person detached from Kamadhatu by the mundane or impure path (sdsrava, laukikamdrga, vi. 49) enters into the Seeing of the Truths or the Path of Seeing (which is always pure) being supported by (i. e. , in) the Dhyanas: his abandoning of the klesas of Kamadhatu abandoned by Seeing, and his taking of possession of disconnection from these klesas, should be consid- ered as the result of the path of Seeing, for it is pure. The single perfect knowledge which consists of the abandoning of the cankerous influence of Kamadhatu (perfect knowledge number seven) is solely the result of anagamya.
This holds as well for dhydnantara (viii. 22d) as for the principle Dhyanas.
2n 66c. One is the result of a sdmantaka,
The perfect knowledge consisting of the destructin of attach- ment to Rupadhatu (perfect knowledge number eight) is the result of the samantaka, or preparatory stage (viii. 22a) of Akasanan- tyayatana.
(In order to enter into the First Arupya, one should disengage oneself from the defilements of Rupadhatu: this is what one does in this preparatory stage).
2lA 66d. One is also the result of three mauldrupys.
The perfect knowledge which consists of the annihilation of all the bonds is the result of the three principle Arupyas.
67a. All are the result of the Aryan Path.
The nine perfect knowledges are obtained through the pure path.
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67b. Two of the worldly path.
Perfect knowledges numbers seven and eight are also obtained through the impure path.
67c. Two also through anvaya\
The last two perfect knowledges are the result of anvayajnana (vii. 3c: a knowledge of Suffering etc. , of the two higher spheres) included in the Path of Meditation.
67d. Three through dharmajndna;
The last three are the result of dharmajndna (knowledge of Suffering, etc. , of Kamadhatu) included in the Path of Meditation, for this knowledge is opposed to the klesas of the three spheres abandoned through Meditation.
67e. Five or six, from one and the other groups.
Six are the result of the dharmajndna group, namely those which are the result of the dharmaksdntis and the dharmajndnas\ five are the result of the anvayajnana group, namely those which are the result of anvayaksdntis and the anvayajnanas. The expression "group" is to be understood for the ksdntis and the
jnanas.
***
Why is not all abandoning (prahdna) considered a perfect knowledge (parijnd)?
? With regard to abandoning,--the result of the patiences (Path of Seeing the Truths)--:
68a-c. There is perfect knowledge by reason of the pure
acquisition of disconnection, the partial abandoning of
215 Bhavagra, and the destruction of two causes.
The abandoning which includes these three characteristics receives the name of perfect knowledge.
The abandoning of a Prthagjana (ii. 40b-c) can include the abandoning of two causes ("universal" klesas); but a Prthagjana can never obtain the pure acquisition of disconnection (ii. 38b); he never "mutilates" Bhavagra.
After his entry into the Path of Seeing until the third moment (duhkhe'nvayajndnaksdnti, vi. 25c), the Aryan's abandonings include the pure acquisition of disconnection, but not the "mutilation" of Bhavagra, nor the destruction of the two universal causes (sarvatragahetu, ii. 54a, v. 12) abandoned through the Seeing of Suffering and the Arising of Suffering. In the fourth moment (duhkhe'nvayajndna), Bhavagra is "mutilated," and so too in the fifth (samudaye dharmajndnaksdnti): but the two causes are not destroyed. But in the other dharmajndnas (moments six, ten, and fourteen) and in the other anvayajnanus (moments eight, twelve, and sixteen), the abandoning includes these three characteristics and receives the name of perfect knowledge.
With respect to the three perfect knowledges which consist of the abandonings, the results of knowledge (Path of Meditation on the Truths), they are thus called by reason of these three characteristics and by reason of a fourth:
68d. By the reason of the fact that one passes over a sphere.
That is, because the ascetic detaches himself from a sphere
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(Kamadhatu in the seventh perfect knowledge, etc. ) in its totality.
216
Other masters formulate a fifth cause:
disjoined from a twofold bond. It does not suffice to abandon a klesa (abandoned through Seeing): one must also abandon the klesas (abandoned through Seeing or Meditation) which grasp this first klesa as their object.
But this reason is included in "destruction of two causes" and in
"the passing over a sphere/' Thus we do not make it a separate
217 cause.
***
How many perfect knowledges can one possess?
69a-b. One who is to be found in the Path of Seeing of the Truths is either not endowed with perfect knowledge, or is endowed with from one to five perfect knowledges.
A Prthagjana has no perfect knowledges.
In the Path of Seeing, the Aryan is not endowed with any
perfect knowledge until samudaye dharmajndnaksdnti (vi. 25c and
foil. ); he is endowed with one perfect knowledge in samudaye'na- f
vayajnana and samudayenvayajnanaksdnti\ with two in samu-
daye'nvayajnana and nirodhe dharmajndnaksdnti', with three in
nirodhe dharmajndna and nirodhe'nvayajndnaksdntr, with four in y
nirodhe nvayajndna and marge dharmajnanaksdnti\ with five in 218
marge dharmajndna and marge'nvayajndnaksdnti.
69c-d. Abiding in Meditation, with six, with one, or with two.
As long as one has not obtained detachment from Kamadhatu,
the fact of being
? the Aryan, after mdrge'nvayajnana--or when, having obtained it, one has fallen away from it--possesses six perfect knowledges in the Path of Meditation.
When one has obtained this detachment--either before or after the comprehension of the Truths (abhisamaya=Path. of Seeing, vi. 25c)--one is endowed with a single perfect knowledge
219
The Arhat who obtains the qualtiy of Arhat is endowed with a single perfect knowledge of the annihilation of all the bonds.
The Arhat who falls away (vi. 56a) from the quality of Arhat
through a wrapping (paryavasthdna, v. 47) of Rupadhatu finds
himself again in the condition of an Aryan who is detached from
Kamadhatu: one is thus endowed with a single perfect knowledge
of the abandoning of the cankerous influences of Kamadhatu.
Falling away through one defilement of Kamadhatu, he finds
himself again in the condition of an Aryan not detached from this
sphere: six perfect knowledges. Falling away through one
defilement of Arupyadhatu, he finds himself in the condition of an
Aryan who obtains detachemnt from Rupadhatu: he is endowed
with two perfect knowledges: the perfect knowledge of the
abandoning of the cankerous influences of Kamadhatu and the
perfect knowledge of the destruction of attachment to Rupadha-
of the abandoning of the cankerous influences of Kamadhatu.
220
tu.
***
Why is there only a single perfect knowledge attributed to the Anagamin and to the Arhat?
70a-b. One reduces the perfect knowledges to a single unit where there is detachment from one sphere and the acquisition of a result.
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"To add up" (samkalana) means to total, to count together as a unit.
The acquisition of the last two results coincides with the detachment from a sphere.
***
How many perfect knowledges can one lose and obtain (Vibhasa, TD 27, p. 324b6)?
70c-d. One loses one, two, five, or six perfect knowledges; in this same way one obtains them, but never five.
The saint who falls away from the quality of Arhat or from the detachment of Kamadhatu loses one perfect knowledge.
The Anagamin detached from Rupadhatu who falls away from the detachment of Kamadhatu loses two perfect knowledges.
When the saint who has arrived at the sixteenth moment {marge'nvayajndna) is detached from Kamadhatu before entering into the Path of Seeing, he loses five perfect knowledges, for at this moment he obtains the perfect knowledge that he has abandoned the cankerous influences of Kamadhatu.
When one is not detached from Kamadhatu before entering into the Path of Seeing, that is, when he is an dnupurvaka (ii. l6d) he then obtains the sixth perfect knowledge which he will lose, with the five others, when he acquires detachment from Kama- dhatu.
One who, in the two paths, obtains one perfect knowledge not previously possessed, obtains one perfect knowledge.
One who falls away from a single detachment of Arupyadhatu, obtains two perfect knowledges (the sixth and the seventh).
One who falls away from the result of Anagamin obtains six
221 perfect knowledges.
? 1. For an etymology and explanation of the word anuiaya, see v. 39; on the role of the anuiayas and their anuiayanas, v. 17.
Pali sources: Seven anusayas, Anguttara, iv. 9; Vibhanga, 340, 383; Visuddhimagga, 197; Compendium, 179, note 2\]PTS, 1910-12, p. 86 (Yamaka). For their nature as disassociated from the mind, morally neutral, not grasping an object, and distinct from the pariyutthdnas, see Kathdvatthu, ix. 4, xi. l, xiv. 5; problems discussed page 768 and following.
Theory of klesa-anuiaya and of its abandoning in classical Yoga, see Yogasutra, ii. 7 and following (which often reminds us of the KoSa).
Pali sources on the abandoning of the defilements, below note 22.
2. upacayam gacchantilpso facto "to accumulate" means to gain force and fruitfulness (results? ), "to necessarily produce a retribution": vipdkaddndya niyatibhavanti. See iv. 50 and 120.
3. Bhava can be understood in the sense of punarbhava, rebirth or new existence; or, as in the formula for Pratltyasamutpada, in the sense of karmabhava (iii. 12, 13, 24, 36), that is, action, for action only accumulates by reason of the anusayas {Vydkhyd).
The author explains below (vi. 3, end) the roles of desire (or defilement), action and ignorance in the production of a new existence.
4. As we see in the Bhdsya, klesa is the equivalent of anuiaya for the Sarvastivadins; the same for paryavasthdna (paryutthdna). For the Sarvastivadins, the anusaya of a klesa, for example kdmardga or sensual desire, is the kiefa itself; for the Vatsiputriyas, it is the prdpti or possession of this klesa: a person who is not presently bound by the defilement, "possesses" the defilement that he has had and which he will have; for the Sautrantikas, it is the seed of the kleia, the dormant klefa. $ee below note 16.
5. yah kleso yaddhdtukah sa tarn dhdtum ndtikrdmayati.
Samghabhadra adds: 11. it puts one in a bad state, it makes one unfit (dsrayadaustthu-
lyam janayaty akarmanyatdpddandt) (ii. 26a-c); 12. it is hostile to spiritual qualties (gundn dvesti); 13. it provokes shameful actions and makes someone the object of blame; 14. it makes one leave the good path, for its disposes one to follow erroneous masters; 15. it plants the seeds of all sufferings of transmigration; and 16. it causes the physical universe to deteriorate (iii. 99, iv. 85).
6. See below v. 20, note 69.
7. Attachment to the objects of the five material sense organs, visible things, sounds, etc.
(the pan~ca kdmagundh).
8. The order differs in Digha, iii. 254,282; Anguttara, iv. 9; Samyutta, v. 60, Vibhanga, p. 383:
kdmardga, patigha, ditpthi, vicikicchd, mdna, bhavardga, and avijjd.
9. Samyukta, TD 2, p. 236a2, 253a9. uttaranihsarana = pascan nihsarana (Vydkhyd). Compare Anguttara iii. 233 = v. 323: na kdmardgapariyutfhitena cetasa viharati na
kdmardgaparetena uppannassa ca kdmardgassa nissaranam yathdbhUtam prajdndti . . . ; v. 188: uttarim nissaranam yathdbhUtam . . .
The most likely explanation is the following. A rdga; rdgaparyavasthdna is an explosion of rdga, rdga in action. We can understand Vibhanga, p. 383 as refering to rdga in a subtle state, as potential = rdganusaya; the manifested rdga - ragapariyutthdna; and rdga as a bond = rdgasamyojana.
According to the Koia, v. 47, paryavasthdna is a synonym for kleia, defilement (but the Sutra quoted can be understood: rdgaparyavasthdna = an explosion of desire). Ibidem paryavasthdna is understood, rightly, as shamelessness, etc. (eight or ten paryavasthdnas). Paryavasthdna, paryavasthita, "anger," "in the prey of anger, outside of oneself," in many places in the Divydvaddna (references in Speyer, Avaddnasataka, Index) we have tivrena paryavasthdnena pary'avasthitah, krodhaparyavasthitah; in p. 520. 9 paryavasthdna is used to
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describe all the defilements in an active state: "his paryavasthana of affection disappears in order to make room for the paryavasthana of hatred. " Childers: Mdrena pariyupphitacitto: having a mind possessed by Mara.
The distinction between paryavasthana and paryutthdna appears to be chiefly verbal: there is paryutthdna when a defilement rises {kun nas Idan ba: to arise, to expand, to explode); there is paryavasthana when a defilment surrounds {kun nas dkris pa). We have seen that rdgapariyupphita = rdgapateta {Anguttara, iii. 233). Some expressions of equivocal meaning are brought together in Anguttara, 166; kdmardga-vinivesa-vinibandha-paligedha- pariyupphdna-ajjhosdna.
10. According to Vasumitra (172a, Wassilief, p. 265), the Mahasamghikas say: "The anusayas are neither mind {citta) nor mental states {caitta). They do not have an object {analambana, comp. Kofa, i. 34, ii. 34b). The anufayas are different from the paryavasthdnas {kun nas dkris pa): the first are disassociated from the mind {viprayukta), whereas the second are associated with the mind {samprayukta)" The Sarvastivadins (173b, Wassilieff, p. 274) say: "The anusayas are mental states, and are associated with the mind. All the anusayas are paryavasthana, but all paryavasthdnas are not anuiaya. "
According to Bhavya (180a, Rockhill, p. 188), the Ekavyavaharikas say: "Since the mind is pure in nature, one cannot say that the anusayas are associated with the mind or disassociated from the mind. The anusayas are different from paryutthdnas {kun nas Idan ba). " [See Mahdvyutpatti, 30. 9. 55; 109. 59. 57]. On the mind which is pure by nature, Anguttara, i. 10, Ko/a, vi. 77, Wassilieff, 265.
According to Nettippakarana, p. 79: "Former avidyd is the cause of later avidyd: former avidyd is anusaya of avidyd; later avidyd is the paryutthdna of avidyd. "
The Andhakas maintain: "Anufaya is different from pariyuppphdna"; an ordinary person's mind is good, but he does not however cease from being "endowed with anusaya" {sdnusaya); but one cannot say that he is pariyupthita, enveloped [by the defilements]. {Kathdvatthu, xiv. 5). The same Andhakas maintain that pariyupphdna is disassociated from the mind (xiv. 6).
The Andhakas and certain Uttarapathakas say that the anusayas do not have an object {andramana) (ix. 4); the Mahasamghikas and the Sammitiyas say that the anusayas are morally neutral, without causes, and disassociated from the mind (xi. l). Anusaya as distinct from pariyutthdna, Vibhanga, p. 383.
11. The objectors, according to the Vydkhyd, are the Vatslputriyas; according to the Japanese editor (=Kyokuga Saeki), the Mahasamghikas (See Vasumitra quoted note 10).
12. The anubandha of one defilement is the fact that it is favorable to the production of other defilements. We can also undestand anusaya in the sense of anuvrtti: "One abandons kdmardga together with its continuation. "
13. By metaphor, anus*aya = anuiayaprapti, a cause being designated by the name of its effect {upacdra); in its correct sense {mukhyavrtti), anuUya - paryavasthana.
14. This is the argumentation of Dharmottara, the author of Taisho no 1550 (Note of the Japanese editor).
eittaklesakaratvdd dvaranatvdc chubhair viruddharvdt // kusalasya copalambhdd aviprayuktd ihanusayah //
15. If an anusaya is disassociated from the mind, the anusaya is the "possession" of the defilement; now as long as a person is not definitively detached from the defilement, he keeps the "possession" of the defilement; thus he can never have a good mind.
? 16. On the theory of the seed (bija) and of its capacity (fakti), see ii. 36d (trans, pp. 211, 274); Chapter IX, trans. Stcherbatski, p. 947, Hsiian-tsang, xxx. l3b. On memory, Chapter IX, Stcherbatski, p. 852; xxx. 7a.
17. The Vatslputrlyas (Vyakbya) or the Mahasarhghikas (Japanese editor).
18. Reading of the Vydkbyd; according to the Tibetan version: ragdnuiayo'nuiete. Majjhima, iii. 285: so sukhdya vedandya putto samdno abhinandati abhivadati ajjhosayatipphati / tassa rdgdnusayo anuseti.
19. Quoted in the Vyakbya below ad 36a-b with the reading krtah.
20. Paramartha: " . . . these also make ten. "
21. The anu/ayas are ten on the basis of their natures. By taking into consideration the sphere to which they belong and their mode of expulsion (Seeing each of the Four Truths and Meditation), one obtains the number of ninety-eight. According to the Yogacaras, one hundred and eight, see v. 8; and below note 35.
Vasubandhu, faithful to his task, presents the system of the Abhidharma. Here is a summary of the Prakarana, TD 26, p. 702a8 - p. 711b5:
How many of the twenty-eight anusayas belong to Kamadhatu? . . . How many are abandoned though Seeing? . . . How many of the thirty-eight anuiayas of Kamadhatu are abandoned through Seeing? . . . How many through the Seeing of Suffering?
What is the meaning of the word anusaya} It signifies anu, anusayana, anusanga, anubandha {Kosa, v. 39). The anusaya which is not abandoned, not perfectly known (parijnd) "becomes active and grows" (anusete, glossed in the Kola by pratispbdm labhate, puspim labhate) by reason of two things: its object (dlambana), and the dharmas associated (samprayoga) with it. It "becomes active" in the Dhatu to which it belongs, not in another (v. 18).
There are twelve anufayas: kdmardganusaya, pratigha, ruparaga, drupyardga, mdna, avidyd, satkdyadrsti, antagrdhadrsti, mitbyddrsti, drspipardmar/a, silvaratapardmarsa, and vicikitsdnufaya.
How does kamardgdnusaya "become active? " By reason of the agreeable, of the pleasant . . . How so pratigha? By reason of the disagreeable . . . How so ruparaga? By reason of the agreeable . . . How so mdna? . . .