瑜伽師地論 三摩呬多地 · 作意·相差別

A joint exposition of uddāna-gates three and four (for the object is precisely the aspect). That mind in absorption — how it applies itself, how it beholds itself.

In one line: Attention is "how the mind applies itself"; aspect is "what the mind presents, and what to take up and lay down, while applying itself" — the seven attentions lay out the seven steps of becoming free of craving; the forty attentions exhaust the uses of absorption and scatteredness alike (and splice the Saṃdhinirmocana's four kinds of object-field into the study of absorption); the thirty-two aspects are a self-beholding mirror the one cultivating absorption carries at his side.

Three Points of the Eye

1. The seven attentions = a single arc of becoming free of craving, and the very spine of the Śrāvaka Stage. Discerning the characteristics → resolute conviction → seclusion → drawing in delight → investigation → the culmination of applied effort → the fruit of the culmination of applied effort — the seven steps from "recognizing the coarse of the lower ground, the calm of the higher" to "realizing entry into the fundamental first meditative absorption" (seclusion = the uninterrupted path; the seventh = the path of liberation) 〔Kuiji T1829 0072a24〕. These seven attentions are precisely the spine of the Śrāvaka Stage's "it is by the seven attentions that one is able to attain freedom from craving for the desire realm" 〔T30n1579 0465b29〕 — the Stage of Meditative Equipoise establishes their name, the Śrāvaka Stage broadens their practice.

2. Within the forty attentions is hidden the eye of tranquillity-and-insight. The forty attentions range broadly through the concentrated and the scattered; among them the four reflected-image object attentions — "reflected image with discrimination / reflected image without discrimination / boundary-limit of things / accomplishment of what is to be done" — are the attention-form of the Saṃdhinirmocana, Chapter on the Analysis of Yoga's "four kinds of object-field" 〔T16n0676 0697c19〕 — reflected image without discrimination = tranquillity, reflected image with discrimination = insight, boundary-limit of things and accomplishment of what is to be done = tranquillity and insight together. The image that is the object in absorption "is nothing but consciousness itself" (splicing into the master heading's scriptural-ground eye). Further, the three-vehicle division of attentions: established by another = the śrāvaka · inward-dominant grasping = the pratyekabuddha and bodhisattva · vast = the bodhisattva · all-pervading = the Buddha (the vast belonging to the bodhisattva and the all-pervading to the Buddha, both Kuiji and Dunlun attesting; the śrāvaka/pratyekabuddha assignment, Dunlun alone brings out) 〔T1829, same passage · T1828 0386b23 · 0386c01〕.

3. The thirty-two aspects = a self-beholding mirror; the general discussion divides the higher and lower of the absorptions. Of the four root aspects, the "aspect to be secluded from" finely divides into sinking, excitedness, distraction, and clinging (the aspect of clinging is, in essence, ignorance (avidyā) / craving / view and doubt) 〔T1829 0073c27〕; the thirty-two aspects (of one's own mind, of stilling, of uplifting, of contemplation, of equanimity, of entering-abiding-emerging from absorption …) are a mirror the one cultivating absorption carries at his side, by which he beholds himself and knows whether the mind is sinking or excited. General discussion: the four who attain the meditative absorption (craving-topped · view-topped · conceit-topped · doubt-topped = the four roots of the indeterminate; attaining absorption is not hard, getting the motive right is hard) · the savoring / pure / uncontaminated absorptions (the uncontaminated absorption reflects upon phenomena as "like a disease, like a boil") · the fourfold division of the absorptions (the portions conducing to regression, abiding, the superior, and penetrating discernment; the treatise's simile for "discernment" — like pearls and vases well sifted to where nothing further can be sifted, one enters the uncontaminated 〔treatise T1579 0336a06〕).

The 漢 root text (Xuanzang, T30n1579) is kept as a de-emphasized visual anchor for bilingual readers; the English below renders every word of it in plain, continuous prose.

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Setting the Theme: Having Expounded the Establishment, from Here Onward the Two Gates of "Attention" and "Object (Aspect)" Are Expounded Together

復次，已說安立，當知於此靜慮等中，作意、所緣二種差別。作意差別者，謂七種根本作意及餘四十作意。

Further: the establishment having already been expounded, one should know that within these meditative absorptions and the rest there are two kinds of difference — that of "attention" and that of "object (aspect)." The difference of attention means the seven root attentions and the further forty attentions.

One · The Gate of Attention

The Seven Root Attentions

云何七種作意？謂了相作意、勝解作意、遠離作意、攝樂作意、觀察作意、加行究竟作意、加行究竟果作意。

What are the seven attentions? They are: the attention that discerns the characteristics; the attention of resolute conviction; the attention of seclusion; the attention that draws in delight; the attention of investigation; the attention of the culmination of applied effort; and the attention that is the fruit of the culmination of applied effort.

The Forty Attentions (Each with Its Own Mode)

云何四十作意？謂緣法作意、緣義作意、緣身作意、緣受作意、緣心作意、緣法作意、勝解作意、真實作意、有學作意、無學作意、非學非無學作意、遍知作意、正斷作意、已斷作意、有分別影像所緣作意、無分別影像所緣作意、事邊際所緣作意、所作成辦所緣作意、勝解思擇作意、寂靜作意、一分修作意、具分修作意、無間作意、殷重作意、隨順作意、對治作意、順清淨作意、順觀察作意、力勵運轉作意、有間運轉作意、有功用運轉作意、自然運轉作意、思擇作意、內攝作意、淨障作意、依止成辦所行清淨作意、他所建立作意、內增上取作意、廣大作意、遍行作意。

What are the forty attentions? They are: the attention with the Dharma as its object; the attention with the meaning as its object; the attention with the body as its object; the attention with feeling as its object; the attention with mind as its object; the attention with phenomena as its object; the attention of resolute conviction; the attention of the real; the attention of one in training; the attention of one beyond training; the attention of one neither in training nor beyond training; the attention of thorough knowledge; the attention of right cutting-off; the attention of what has been cut off; the attention whose object is a reflected image with discrimination; the attention whose object is a reflected image without discrimination; the attention whose object is the boundary-limit of things; the attention whose object is the accomplishment of what is to be done; the attention of resolute-conviction discernment; the attention of tranquil quietude; the attention of cultivating one part; the attention of cultivating both parts; the uninterrupted attention; the earnest attention; the conforming attention; the counteracting attention; the attention conducive to purity; the attention conducive to investigation; the attention operating by forceful exertion; the attention operating with intervals; the attention operating with effort; the attention operating spontaneously; the attention of discernment; the attention of inward gathering; the attention that cleanses the obstacles; the attention of purity in what is done, accomplished in reliance [on a purified basis]; the attention established by another; the attention of inward, dominant grasping; the vast attention; and the all-pervading attention.

Stating their modes one by one:

• The attention with the Dharma as its object: the attention associated with the wisdom attained through hearing.
• The attention with the meaning as its object: the attention associated with the wisdom attained through reflection and through cultivation.
• The attention with the body, feeling, mind, and phenomena as its object: for one cultivating the foundations of mindfulness, the attention that reflects rightly upon the body and the rest.
• The attention of resolute conviction: for one cultivating the meditative absorptions, the attention that, according to one's wish, superimposes (visualizes) upon the various object-features.
• The attention of the real: the attention that reflects rightly upon phenomena by way of their particular characteristic, their shared characteristic, and the characteristic of suchness.
• The attention of one in training: briefly, there are two kinds — first, by intrinsic nature (the uncontaminated attention of one in training); second, in the [mental] continuum (all the wholesome attentions of one in training). The attention of one beyond training likewise follows these two kinds.
• The attention of one neither in training nor beyond training: all worldly attention.
• The attention of thorough knowledge: by this one thoroughly knows the object yet does not cut off the defilements.
• The attention of right cutting-off: by this one does both things together 〔thoroughly knows and cuts off〕.
• The attention of what has been cut off: the attention that there is after the defilements have been cut off.
• The attention whose object is a reflected image with discrimination: by this one cultivates the insight (vipaśyanā) that takes as its object a discriminated body of the object.
• The attention whose object is a reflected image without discrimination: by this one cultivates the tranquillity (śamatha) that takes as its object a discriminated body of the object.
• The attention whose object is the boundary-limit of things: by this one comes to know the object-limit of all body, feeling, mind, and phenomena — beyond which there is no further body, feeling, mind, or phenomenon.
• The attention whose object is the accomplishment of what is to be done: the attention "I reflect thus and thus; there shall be thus and thus; I shall accomplish thus and thus," together with the attention that takes a purified object as its object.
• The attention of resolute-conviction discernment: by this one either discerns phenomena at the very outset, or takes tranquillity as foremost.
• The attention of tranquil quietude: by this one either settles the mind within at the very outset, or takes insight as foremost.
• The attention of cultivating one part: cultivating one part of either tranquillity or insight.
• The attention of cultivating both parts: cultivating the two parts together.
• The uninterrupted attention: at all times operating uninterruptedly and unbrokenly, in continuous flow.
• The earnest attention: applied effort that is not slack. 〔What follows clarifies the accomplishment of the four attentions:〕 by the attention of resolute-conviction discernment one purifies and cultivates knowledge-and-vision; by the attention of tranquil quietude one grows pliancy; by the attention of cultivating one part and both parts the mind wins liberation from among the hindrances; by the uninterrupted and earnest attention the mind wins liberation from among the fetters; and further, by the uninterrupted attention one never lays down body and life in vain; by the earnest attention one swiftly realizes the higher knowledges.
• The conforming attention: by this one grows weary of and wears away the object, conducing to the cutting-off of the defilements.
• The counteracting attention: by this one rightly relinquishes the defilements, sustains the cutting-off, and makes the defilements draw away from the continuum.
• The attention conducive to purity: by this one cultivates the six recollections, or reflects upon some one excellent matter.
• The attention conducive to investigation: by this one contemplates whether the defilements are cut off or not yet cut off, or examines what one has oneself realized and the principle of the phenomena one has previously contemplated.
• The attention operating by forceful exertion: the attention that belongs to one beginning the practice, who has not yet attained [meditative] attention.
• The attention operating with intervals: the attention that belongs to one who has already attained [meditative] attention but is slack in cultivating applied effort toward the higher.
• The attention operating with effort: the attention that belongs to one who is valiant and diligent, without slackness, in cultivating applied effort.
• The attention operating spontaneously: the attention determined at four times — when one has attained [meditative] attention; when one is entering, and has entered, the fundamental absorption; when one is cultivating direct realization; and when one is attaining, and has attained, arhatship.
• The attention of discernment: the attention in the category of insight.
• The attention of inward gathering: the attention in the category of tranquillity.
• The attention that cleanses the obstacles: by this one casts away the contaminants and forever destroys the coarse heaviness.
• The attention of purity in what is done, accomplished in reliance [on a purified basis]: by this, relying upon a "body free of all coarse heaviness," though one moves amid all the fields of the object, the defilements no longer become active.
• The attention established by another: the attention that belongs to all the śrāvakas — who must depend upon another's spoken sound before they can, within, attend rightly.
• The attention of inward, dominant grasping: the attention that belongs to all the pratyekabuddhas and all the bodhisattvas — who awaken of themselves without following a teacher.
• The vast attention: the attention that belongs to the bodhisattvas, who, in order to know well the faults of birth-and-death and the means of deliverance from them, arouse the great vow and set out toward great awakening.
• The all-pervading attention: the attention associated with the World-Honored Buddha's directly-seeing, all-unobstructed knowledge of everything; and, for the bodhisattvas, the attention of skillful means pervading the three vehicles and the five fields of learning.

The Mutual Subsumption of the Seven Attentions and the Forty Attentions

此中了相作意攝緣法、緣義；餘六作意唯攝緣義。緣身等境四種作意，遍在七攝。了相、勝解、加行究竟果作意通攝勝解、真實作意；觀察作意唯攝勝解；餘三作意唯攝真實。此就前門。就餘門者，當知隨應。七種作意皆攝有學及非學非無學二種作意。亦攝無學作意。謂清淨地了相作意及加行究竟果作意。了相、勝解、觀察作意，攝遍知作意。餘三作意，攝正斷作意。加行究竟果作意，攝已斷作意。觀察作意，唯攝有分別影像所緣作意。餘六作意通攝二種。事邊際所緣作意遍一切攝。所作成辦所緣作意，若就初門，遍一切攝。就第二門，唯加行究竟果作意所攝。最初勝解思擇作意皆所不攝。若奢摩他而為上首，遍一切攝。若最初寂靜，若毘鉢舍那而為上首，當知亦爾。前六作意，通攝一分及具分修。加行究竟果作意，唯攝具分修。無間作意、殷重作意遍一切攝。隨順作意，初二所攝。對治作意，遠離、加行究竟二作意攝，及攝樂作意一分所攝。順清淨作意，唯攝樂一分所攝。順觀察斷未斷作意，唯觀察作意所攝。此就斷對治說。若就所餘，隨應當知。力勵運轉作意皆所不攝。有間、有功用運轉作意，乃至攝樂作意所攝。自然運轉作意，加行究竟及此果二作意攝。思擇作意，了相所攝。內攝作意，勝解所攝。淨障作意，遠離、攝樂、觀察、加行究竟作意所攝。依止成辦所行清淨作意，唯加行究竟果作意所攝。他所建立、內增上取作意，一切作意所攝。廣大作意皆所不攝。初遍行作意，加行究竟果攝；第二，一切所攝。又了相作意若他所建立作意攝者，以聞他音、及內如理作意定為其緣。若內增上取作意攝者，唯先資糧以為其緣。所餘作意，前前後後傳為其緣。

Herein: the attention that discerns the characteristics subsumes the attention with the Dharma as its object and the attention with the meaning as its object; the other six attentions subsume only the attention with the meaning as its object. The four attentions with the body and the like as object are present pervasively within the seven attentions. The attentions of discerning the characteristics, of resolute conviction, and the fruit of the culmination of applied effort subsume in common the attention of resolute conviction and the attention of the real; the attention of investigation subsumes only the attention of resolute conviction; the remaining three attentions subsume only the attention of the real. This is with reference to the former gate. With reference to the other gate, one should know it as fitting. The seven attentions all subsume the two attentions — that of one in training and that of one neither in training nor beyond training. They also subsume the attention of one beyond training — namely, on the purified ground, the attention that discerns the characteristics and the attention that is the fruit of the culmination of applied effort. The attentions of discerning the characteristics, of resolute conviction, and of investigation subsume the attention of thorough knowledge; the remaining three attentions subsume the attention of right cutting-off; the attention that is the fruit of the culmination of applied effort subsumes the attention of what has been cut off. The attention of investigation subsumes only the attention whose object is a reflected image with discrimination; the other six attentions subsume in common the two kinds (the reflected image with and without discrimination). The attention whose object is the boundary-limit of things is subsumed under all pervasively. The attention whose object is the accomplishment of what is to be done, with reference to the first gate, is subsumed under all pervasively; with reference to the second gate, it is subsumed only under the attention that is the fruit of the culmination of applied effort. The attention of resolute-conviction discernment at the very outset is subsumed under none; if tranquillity is taken as foremost, it is subsumed under all pervasively; and so too, one should know, for tranquil quietude at the very outset, and if insight is taken as foremost. The former six attentions subsume in common the cultivation of one part and of both parts; the attention that is the fruit of the culmination of applied effort subsumes only the cultivation of both parts. The uninterrupted attention and the earnest attention are subsumed under all pervasively. The conforming attention is subsumed under the first two [attentions]. The counteracting attention is subsumed under the two attentions of seclusion and the culmination of applied effort, and is subsumed under one part of the attention that draws in delight. The attention conducive to purity is subsumed under one part of the attention that draws in delight. The attention conducive to investigation, of whether [defilement] is cut off or not yet cut off, is subsumed only under the attention of investigation (this is stated with reference to counteracting-by-cutting-off; with reference to the rest, one should know it as fitting). The attention operating by forceful exertion is subsumed under none. The attentions operating with intervals and operating with effort are subsumed, on up to, the attention that draws in delight. The attention operating spontaneously is subsumed under the two attentions of the culmination of applied effort and its fruit. The attention of discernment is subsumed under the attention that discerns the characteristics. The attention of inward gathering is subsumed under the attention of resolute conviction. The attention that cleanses the obstacles is subsumed under the attentions of seclusion, of drawing in delight, of investigation, and of the culmination of applied effort. The attention of purity in what is done, accomplished in reliance, is subsumed only under the attention that is the fruit of the culmination of applied effort. The attentions established by another and of inward, dominant grasping are subsumed under all the attentions. The vast attention is subsumed under none. The first all-pervading attention (the Buddha's) is subsumed under the fruit of the culmination of applied effort; the second (the bodhisattvas' five fields of learning) is subsumed under all. Further: as for the attention that discerns the characteristics — if it is subsumed under the attention established by another, then the hearing of another's sound and the inward attending rightly are certainly its condition; if it is subsumed under the attention of inward, dominant grasping, then only the prior provisions are its condition; the remaining attentions are, one after another, in succession, the condition for one another.

Two · The Gate of the Differences of Aspect (the Differences of Object)

云何所緣差別？謂相差別。何等為相？略有四種。一、所緣相，二、因緣相，三、應遠離相，四、應修習相。所緣相者，謂所知事分別體相。因緣相者，謂定資糧。應遠離相復有四種。謂沈相、掉相、亂相、著相。應修習相當知對治此四種相。

What are the differences of object? They are the differences of aspect. What are the aspects? Briefly there are four: first, the aspect of the object; second, the aspect of the cause-and-condition; third, the aspect to be secluded from; fourth, the aspect to be cultivated.

• The aspect of the object: the discriminated bodily characteristic of the thing to be known.
• The aspect of the cause-and-condition: the provisions for absorption.
• The aspect to be secluded from: this again is of four kinds — the aspect of sinking, the aspect of excitedness, the aspect of distraction, and the aspect of clinging.
• The aspect to be cultivated: one should know that it is precisely the counteracting of these four aspects.

Herein:

何等沈相？謂不守根門、食不知量、初夜後夜不常覺寤勤修觀行、不正知住，是癡行性，耽著睡眠、無巧便慧、惡作俱行欲勤心觀。不曾修習正奢摩他，於奢摩他未為純善，一向思惟奢摩他相。其心惛闇，於勝境界不樂攀緣。

• The aspect of sinking: not guarding the gates of the senses; not knowing the measure in food; not being constantly awake and diligently cultivating contemplative practice in the first and last watches of the night; not dwelling with right awareness — this is the disposition of the deluded temperament. [It is] indulging in and clinging to sleep; being without skillful-means wisdom; giving rise to the wish, effort, and mental contemplation together with remorse [over the wrong done]. Not having cultivated right tranquillity; not being wholly proficient in tranquillity; single-mindedly reflecting only on the characteristic of tranquillity. The mind is dull and dim, and takes no delight in laying hold of the superior object.

何等掉相？謂不守根門等四，如前廣說，是貪行性。樂不寂靜、無厭離心、無巧便慧、太舉俱行，如前欲等。不曾修舉，於舉未善，唯一向修。由於種種隨順掉法親里尋等動亂其心。

• The aspect of excitedness: the four — not guarding the gates of the senses and the rest (as fully stated before) — is the disposition of the greedy temperament. [It is] delighting in what is not tranquil; being without a mind of world-weariness; being without skillful-means wisdom; the [wish and effort and mental contemplation] together with over-uplifting, as with the wish and the rest before. Not having cultivated uplifting; not being proficient in uplifting; single-mindedly cultivating only [that]. By the various thoughts of kin and the like, which conform to the phenomena of excitedness, one's mind is stirred and thrown into turmoil.

何等亂相？謂不守根門等四，如前應知、是鈍根性，多求、多務、多諸事業、尋思行性，無巧便慧、無厭離心、不修遠離。於勝境界不樂攀緣，親近憒鬧，方便間缺、不審了知亂不亂相。

• The aspect of distraction: the four — not guarding the gates of the senses and the rest (as should be known from before) — is the disposition of dull faculties. [It is] much seeking, much busyness, many undertakings, the disposition of ratiocination; being without skillful-means wisdom, without a mind of world-weariness, not cultivating seclusion. Taking no delight in laying hold of the superior object; keeping close company with clamor and disturbance; the applied means being gapped and lacking; not examining and clearly knowing the aspect of distraction and non-distraction.

何等著相？謂不守根門等四，如前應知。是鈍根性，是愛行性，多煩惱性。不如理思，不見過患，又於增上無出離見。

• The aspect of clinging: the four — not guarding the gates of the senses and the rest (as should be known from before). This is the disposition of dull faculties, the disposition of the craving temperament, the disposition of much defilement. [It is] not reflecting rightly; not seeing the danger; and, with regard to the dominant, being without the view of deliverance.

對治如是應遠離相，隨其所應，當知即是應修習相。

The counteracting of these aspects to be secluded from, according as is fitting — one should know that this is precisely the aspect to be cultivated.

The Thirty-Two Aspects

復有三十二相。謂自心相、外相、所依相、所行相、作意相、心起相、安住相、自相相、共相相、麁相、靜相、領納相、分別相、俱行相、染污相、不染污相、正方便相、邪方便相、光明相、觀察相、賢善定相、止相、舉相、觀相、捨相、入定相、住定相、出定相、增相、減相、方便相、引發相。

There are, further, thirty-two aspects: the aspect of one's own mind; the outer aspect; the aspect of the support; the aspect of the sphere ranged over; the aspect of attention; the aspect of the mind's arising; the aspect of settled abiding; the aspect of the particular characteristic; the aspect of the shared characteristic; the coarse aspect; the calm aspect; the aspect of receiving; the aspect of discriminating; the aspect of co-operation; the defiled aspect; the undefiled aspect; the aspect of right means; the aspect of wrong means; the aspect of brightness; the aspect of examination; the aspect of the wholesome-and-good absorption; the aspect of stilling; the aspect of uplifting; the aspect of contemplation; the aspect of equanimity; the aspect of entering absorption; the aspect of abiding in absorption; the aspect of emerging from absorption; the aspect of increase; the aspect of decrease; the aspect of the means; and the aspect of drawing forth.

Stating them one by one:

云何自心相？謂有苾芻、先為煩惱染污心故，便於自心極善取相，如是如是心有染污，或無染污。由此方便，心處沈等；由此方便，不處沈等。言沈等者，謂沈等四，乃至令心礙著之相，或復於彼被染污心。

• The aspect of one's own mind: there is a bhikṣu whose mind has first been defiled by the defilements, and who thereupon takes exceedingly well the characteristic of his own mind — "in such and such a way the mind has defilement, or is without defilement." By this means, [he knows] the mind is beset by sinking and the rest; by this means, [he knows] it is not beset by sinking and the rest. By "sinking and the rest" is meant the four — sinking and the rest — on up to the aspect that makes the mind cling and be obstructed, or again the mind that is defiled thereby.

云何外相？謂即於彼被染污心，了知自心被染污已，便取外相。謂光明相，或淨妙相，或復餘相。為欲除遣諸煩惱故，或令彼惑不現行故。

• The outer aspect: with regard to that defiled mind, having come to know that one's own mind has been defiled, one thereupon takes an outer characteristic — namely the aspect of brightness, or the aspect of the pure-and-sublime, or some other aspect — in order to dispel the defilements, or to keep those delusions from becoming active.

云何所依相？謂分別體相。即是一切自身所攝五蘊并種子相。

• The aspect of the support: the discriminated bodily characteristic — that is, the characteristic of all the five aggregates subsumed under one's own body, together with the seeds.

云何所行相？謂所思惟彼彼境界色乃至法分別體相。

• The aspect of the sphere ranged over: the discriminated bodily characteristic of the various objects reflected upon — form on up to phenomena.

云何作意相？謂有能生作意故，於彼彼境界所生識生，作是思惟：今我此心由作意故，於境界轉，非無作意。此所思惟名作意相。

• The aspect of attention: because there is a productive attention present, consciousness arises with regard to the various objects; and one reflects thus: "This mind of mine now turns upon the object by reason of attention, and not without attention." What is thus reflected upon is named the aspect of attention.

云何心起相？謂即次前所說，是一相。第二相者，謂心緣行、緣名色相。此所思惟名心起相。

• The aspect of the mind's arising: what was stated just before 〔the aspect of attention〕 is the first aspect; the second aspect is the aspect that "the mind arises conditioned by the volitional formations, conditioned by name-and-form." What is thus reflected upon is named the aspect of the mind's arising.

云何安住相？謂四識住。即識隨色住等。如經廣說。此所思惟，名安住相。

• The aspect of settled abiding: the four stations of consciousness — that is, consciousness abiding in dependence on form, and so on [abiding in dependence on feeling, perception, and the volitional formations] (as fully expounded in the sūtra). What is thus reflected upon is named the aspect of settled abiding.

云何自相相？謂自類自相，或各別自相。此所思惟，名自相相。

• The aspect of the particular characteristic: the particular characteristic of one's own class (the characteristic of a single class of one's own kind), or the several particular characteristics (the characteristic of each one individually). What is thus reflected upon is named the aspect of the particular characteristic.

云何共相相？謂諸行共相，或有漏共相，或一切法共相。此所思惟，名共相相。

• The aspect of the shared characteristic: the shared characteristic of the volitional formations, or the shared characteristic of contaminated phenomena, or the shared characteristic of all phenomena. What is thus reflected upon is named the aspect of the shared characteristic.

云何麁相？謂所觀下地一切麁相。

• The coarse aspect: all the coarse aspects of a lower ground that are contemplated.

云何靜相？謂所行上地一切靜相。

• The calm aspect: all the calm aspects of a higher ground that are ranged over.

云何領納相？謂隨憶念過去曾經諸行之相。

• The aspect of receiving: the aspect of the volitional formations one has passed through in the past, according to what is recollected.

云何分別相？謂思未來諸行之相。

• The aspect of discriminating: the aspect of the volitional formations of the future, reflected upon.

云何俱行相？謂分別現在諸行之相。

• The aspect of co-operation: the aspect of the volitional formations of the present, discriminatingly reflected upon.

云何染污相？謂於有貪心思惟有貪心相，乃至於不善解脫心思惟不善解脫心相。

• The defiled aspect: upon a mind that has craving, reflecting on the characteristic "a mind that has craving," on up to, upon a mind not well liberated, reflecting on the characteristic "a mind not well liberated."

云何不染污相？謂與此相違，當知即是不染污相。此中已出離於斷不修方便者，觀有貪等；修方便者，觀略下等。有貪心者，謂貪相應心，或復隨逐彼品麁重。如是由纏及隨眠故，一切染污心如應當知以能對治纏及隨眠故，成不染污。

• The undefiled aspect: what is contrary to the above — one should know that this is the undefiled aspect. Herein: one who has already gone forth [from craving] and no longer cultivates the means with regard to the cutting-off contemplates the characteristics of "a mind that has craving" and the like; one who still cultivates the means contemplates the "abridged," "lower," and the like. By "a mind that has craving" is meant a mind associated with craving, or one that trails after the coarse heaviness of that category. In this way, by reason of the entanglements and the latent tendencies, one should know all defiled minds accordingly; and because [the mind] is able to counteract the entanglements and the latent tendencies, it becomes undefiled.

云何正方便相？謂所思惟白淨品因緣相相。

• The aspect of right means: the aspect that is the cause-and-condition characteristic of the pure-white category (the wholesome dharmas), reflected upon.

云何邪方便相？謂所思惟染污品因緣相相。即是思惟如是如是不守根門住故，乃至不正知住故，如是如是心被染相。

• The aspect of wrong means: the aspect that is the cause-and-condition characteristic of the defiled category, reflected upon — that is, reflecting on the characteristic "because one dwells in such and such a way not guarding the gates of the senses, on up to, because one dwells not with right awareness, in such and such a way the mind is defiled."

云何光明相？謂如有一，於暗對治或法光明、慇懃懇到善取其相，極善思惟。如於下方，於上亦爾。如是一切治暗相故，建立此相。

• The aspect of brightness: as when someone, to counteract the darkness, takes exceedingly well — earnestly and with the utmost care — either the aspect of the light [of a lamp and the like] or the aspect of the Dharma's brightness, and reflects upon it with the utmost thoroughness; as [taken] toward the region below, so also toward the region above. Thus all of this is established as this aspect in order to counteract the darkness.

云何觀察相？謂有苾芻、慇懃懇到善取其相而觀察之。住觀於坐者，謂以現在能取觀未來所取法。坐觀於臥者，謂以現在能取觀過去所取。或法在後行觀察前行者，謂以後後能取觀前前能取法。此則略顯二種所取、能取法觀。

• The aspect of examination: there is a bhikṣu who, earnestly and with the utmost care, takes exceedingly well the characteristic and examines it. "Standing, examining the sitting" means: with a present grasper examining a future grasped dharma. "Sitting, examining the lying-down" means: with a present grasper examining a past grasped. "Or, in the later walking, examining the earlier walking" means: with a later grasper examining an earlier grasping dharma. This, then, briefly displays the examination of the two dharmas — the grasped and the grasper.

云何賢善定相？謂所思惟青瘀等相，為欲對治欲貪等故。何故此相說名賢善？諸煩惱中貪最為勝，於諸貪中欲貪為勝，生諸苦故。此相是彼對治所緣，故名賢善。

• The aspect of the wholesome-and-good absorption: the aspect of the livid corpse and the rest [of the impurity contemplations], reflected upon in order to counteract sensual craving and the like. Why is this aspect called "wholesome-and-good"? Among all the defilements craving is the strongest, and among all the cravings sensual craving is the strongest (for it gives rise to all manner of suffering); and this aspect is the object that counteracts it, and is therefore named "wholesome-and-good."

云何止相？謂所思惟無分別影像之相。

• The aspect of stilling: the aspect of a reflected image without discrimination, reflected upon.

云何舉相？謂策心所取隨一淨妙或光明相相。

• The aspect of uplifting: the aspect of some one pure-and-sublime characteristic, or aspect of brightness, grasped so as to spur on the mind.

云何觀相？謂聞思修慧所思惟諸法相。

• The aspect of contemplation: the aspects of the phenomena reflected upon by the wisdoms of hearing, reflection, and cultivation.

云何捨相？謂已得平等心，於諸善品增上捨相。

• The aspect of equanimity: having attained a mind of evenness, the aspect of the ascendant equanimity with regard to the wholesome categories.

云何入定相？謂由因緣、所緣、應修習相故入三摩地，或復已得而現在前。

• The aspect of entering absorption: entering meditative concentration by way of the aspect of the cause-and-condition, the aspect of the object, and the aspect to be cultivated; or else, having already attained it, bringing it to presence.

云何住定相？謂即於彼諸相善巧而取；由善取故，隨其所欲於定安住。又於此定得不退法。

• The aspect of abiding in absorption: skillfully grasping those very aspects; and because of grasping them well, abiding in absorption according to one's wish, and moreover attaining, with regard to this absorption, the dharma of non-regression.

云何出定相？謂分別體所不攝不定地相。

• The aspect of emerging from absorption: the aspect of the non-concentrated ground that is not subsumed under the discriminated body [of absorption].

云何增相？謂輕安定倍增廣大所思惟相。

• The aspect of increase: the aspect reflected upon when pliancy and absorption double and grow vast.

云何減相？謂輕安定退減陜小所思惟相。

• The aspect of decrease: the aspect reflected upon when pliancy and absorption recede and grow narrow.

云何方便相？謂二道相。或趣倍增廣大，或趣退減陜小故。

• The aspect of the means: the aspect of the two paths above [increase and decrease] — either tending toward doubling and growing vast, or tending toward receding and growing narrow.

云何引發相？謂能引發略諸廣博文句義道，若無諍、無礙、妙願智等，若依三摩地諸餘力、無畏等最勝功德，及能通達甚深句義、微妙智慧，如是等相。

• The aspect of drawing forth: the aspect that can draw forth — that can gather together the path of the vast and manifold textual phrases and their meaning; the [powers such as] non-contention, the unobstructed [knowledges], the knowledge of the sublime vow, and the like; the various further powers that rest upon meditative concentration, the fearlessnesses and the rest — these most excellent qualities; and the ability to penetrate the profound meaning of the phrases and the subtle-and-sublime wisdom — aspects such as these.

復次，如是諸相即前根本四相所攝，謂所緣相、具攝一切。因緣相亦爾。前與後為因緣故，為令後後得明淨故。正方便相一切種別，皆因緣相。如正方便，邪方便亦爾。一是白品相，第二黑品相。諸染污相唯應遠離。所餘諸相唯應修習。於彼彼時應修習故。

Further: these aspects are, one and all, subsumed under the preceding four root aspects. That is, the aspect of the object subsumes all completely; the aspect of the cause-and-condition likewise (for the prior serves as the cause-and-condition for the later, so that each successive [aspect] may grow bright and pure). Every kind and division of the aspect of right means belongs to the aspect of the cause-and-condition; as with right means, so also with wrong means — the one is a characteristic of the white category, the second a characteristic of the black category. All the defiled aspects are only to be secluded from; all the remaining aspects are only to be cultivated, for they are to be cultivated at their several times.

復次，云何修習所緣諸相作意？謂即於彼彼諸相作意思惟。以思惟故、能作四事。謂即修習如是作意；又能遠彼所治煩惱；又能練此作意及餘、令後所生轉更明盛；又即修習此作意時，厭壞所緣，捨諸煩惱，任持斷滅，令諸煩惱遠離相續。是故修習如是所緣諸相作意。

Further: what is the attention that cultivates the various aspects taken as object? It is attending to and reflecting upon those various aspects one by one. By reflecting thus, one can accomplish four things: first, cultivating this very attention; second, growing distant from the defilements it counteracts; third, refining this attention and the rest, so that what arises later becomes ever brighter and stronger; fourth, at the time of cultivating this attention, growing weary of and wearing away the object, relinquishing the defilements, sustaining their cessation, and making the defilements draw away from the continuum. It is for this reason that one cultivates this attention that takes the various aspects as its object.

Three · General Discussion (the Attainment, Savoring, Purity, and Divisions of the Absorptions)

Entering the Absorptions by Four Causes-and-Conditions

復次，由四因緣，入初靜慮乃至有頂。謂因力、方便力、說力、教授力。

Further: by four causes-and-conditions one enters the first meditative absorption on up to the summit of existence — namely, the power of causes, the power of skillful means, the power of teaching, and the power of instruction.

云何因力？謂曾隣近入靜慮等。

What is the power of causes? Having in the past drawn near to and entered the meditative absorptions and the rest (having a prior familiarity as a foundation).

云何方便力？謂雖不隣近入靜慮等，然由數習無間修力、能入諸定。

What is the power of skillful means? Although one has not before drawn near to and entered the meditative absorptions and the rest, yet by the power of repeated practice and uninterrupted cultivation one can enter the absorptions.

云何說力？謂於靜慮等增上緣法，多聞任持，乃至廣說。即依此法，獨處空閑，離諸放逸，勇猛精進，自策勵住，法隨法行，由此能入靜慮等定。

What is the power of teaching? Having widely heard and held fast the teaching that is a dominant condition for the meditative absorptions and the rest (on up to, as fully stated); and relying on this teaching — dwelling alone in a quiet, empty place, apart from all heedlessness, valiant and diligent, urging and spurring oneself to abide, practicing the Dharma in accord with the Dharma — one can thereby enter the meditative absorptions and the rest of the absorptions.

云何教授力？謂於親教軌範師所，或於隨一餘尊長所，獲得隨順初靜慮等無倒教授；從此審諦作意思惟，能入靜慮及諸餘定。如是顯示四觀行者。謂具因力者、方便力者、若利根者、及鈍根者。

What is the power of instruction? At the seat of one's preceptor (the upādhyāya) or one's teacher-of-conduct (the ācārya), or at the seat of any other elder, receiving the errorless instruction that conforms to the first meditative absorption and the rest; and from this, examining closely and attending and reflecting rightly, one can enter the meditative absorption and the rest of the absorptions. Thus are displayed the four practitioners of contemplation: the one endowed with the power of causes, the one [endowed with] the power of skillful means, the one of keen faculties, and the one of dull faculties.

The Four Who Attain the Meditative Absorption

復次，有四得靜慮者。一、愛上靜慮者，二、見上靜慮者，三、慢上靜慮者，四、疑上靜慮者。

Further: there are four who attain the meditative absorption: first, one whose meditative absorption is topped by craving; second, one whose meditative absorption is topped by [wrong] view; third, one whose meditative absorption is topped by conceit; fourth, one whose meditative absorption is topped by doubt.

云何愛上靜慮者？謂如有一，先聞靜慮諸定功德，而不聞彼出離方便。於彼一向見勝功德，勇猛精勤；由此因緣，入初靜慮或所餘定。如是入已，後生愛味。

• One whose meditative absorption is topped by craving: as when someone first hears of the virtues of the meditative absorptions and the [other] absorptions, but does not hear of the means of deliverance from them; seeing in them only the superior virtues, valiant and diligent, by this cause-and-condition he enters the first meditative absorption or the remaining absorptions; and having so entered, he afterward gives rise to a savoring.

云何見上靜慮者？謂如有一，從自師所，或餘師所，聞諸世間皆是常等，如是方便入初靜慮乃至有頂，能得清淨、解脫、出離，彼依此見，勇猛精勤；由是因緣，入初靜慮或所餘定。如是入已，能自憶念過去多劫，遂生是見：我及世間皆是常等。從定起已，即於此見堅執不捨；復於後時審思、審慮、審諦觀察。謂由此故，當得清淨、解脫、出離。

• One whose meditative absorption is topped by [wrong] view: as when someone, from his own teacher or from another teacher, hears that "all worlds are permanent" and the like — that by such means, entering the first meditative absorption on up to the summit of existence, one can attain purity, liberation, and deliverance; and relying on this view, valiant and diligent, by this cause-and-condition he enters the first meditative absorption or the remaining absorptions; and having so entered, he can recollect the many past aeons, and thereupon gives rise to the view "I and the world are all permanent" and the like. Having risen from the absorption, he clings firmly to this view and will not let it go; and afterward he closely ponders, closely considers, and closely and precisely examines — [thinking] that by this he shall attain purity, liberation, and deliverance.

云何慢上靜慮者？謂如有一，聞如是名諸長老等入初靜慮乃至有頂。聞是事已，遂生憍慢：彼既能入靜慮等定，我復何緣而不當入。依止此慢，勇猛精勤；由是因緣，入初靜慮及所餘定。如是入已，後生憍慢。或入定已，作是思惟；唯我能得如是靜慮，餘不能得。彼依此慢，復於後時，於諸靜慮審思、審慮、審諦觀察。

• One whose meditative absorption is topped by conceit: as when someone hears that such-and-such elders by name have entered the first meditative absorption on up to the summit of existence; and having heard this, he thereupon gives rise to arrogant conceit — "since they can enter the meditative absorptions and the rest of the absorptions, by what reason should I not enter?" Relying on this conceit, valiant and diligent, by this cause-and-condition he enters the first meditative absorption and the remaining absorptions; and having so entered, he afterward gives rise to arrogant conceit. Or, having entered the absorption, he reflects thus: "I alone can attain such meditative absorption; the rest cannot." Relying on this conceit, he afterward, with regard to the meditative absorptions, closely ponders, closely considers, and closely and precisely examines.

云何疑上靜慮者？謂如有一，為性暗鈍，本嘗樂習奢摩他行；由此因緣，入諸靜慮或所餘定。如是入已、復於上定勤修方便，為得未得，於四聖諦勤修現觀；性暗鈍故，不能速證聖諦現觀。由此因緣，於餘所證便生疑惑；依此疑惑，復於勝進審思、審慮、審諦觀察。

• One whose meditative absorption is topped by doubt: as when someone is dull and dim by nature and has formerly delighted in practicing the tranquillity practice; by this cause-and-condition he enters the meditative absorptions or the remaining absorptions; and having so entered, he further diligently cultivates the means toward the higher absorptions, in order to attain what is not yet attained, and diligently cultivates the direct realization of the four noble truths; but because he is dull and dim by nature, he cannot swiftly realize the direct realization of the noble truths. By this cause-and-condition he gives rise to doubt with regard to what remains to be realized; and relying on this doubt, he afterward, with regard to further advancement, closely ponders, closely considers, and closely and precisely examines.

The Meditative Absorptions and Other Absorptions of Savoring, Purity, and the Uncontaminated

復次，云何愛味相應靜慮等定？謂有鈍根，或貪行故，或煩惱多故。彼唯得聞初靜慮等所有功德，廣說如前愛上靜慮。於上出離不了知故，便生愛味，戀著堅住。其所愛味，當言已出；其能愛味，當言正入。

• The meditative absorptions and other absorptions associated with the savoring of craving: there is one of dull faculties, whether because of the greedy temperament or because of much defilement; he gets to hear only of the virtues of the first meditative absorption and the rest (fully stated as before, under "one whose absorption is topped by craving"); and because he does not understand the deliverance beyond, he gives rise to a savoring, cleaving to it and firmly abiding. That which is savored (the pure absorption) is to be said to have gone forth [into the past]; that which does the savoring (the defiled mind) is to be said to be entering now [in the present].

云何清淨靜慮等定？謂有中根，或利根性，等煩惱行，或薄塵行。彼從他聞初靜慮等愛味過患及上出離，勇猛精進，入初靜慮或所餘定。如是入已，便能思惟諸定過患，於上出離亦能了知，不生愛味。

• The pure meditative absorptions and other absorptions: there is one of middling or keen faculties, of even defilement-conduct, or of a scant-dust conduct; he hears from another of the danger in the savoring of the first meditative absorption and the rest, and of the deliverance beyond; valiant and diligent, he enters the first meditative absorption or the remaining absorptions; and having so entered, he can reflect upon the danger in the absorptions, and can also understand the deliverance beyond, and gives rise to no savoring.

云何無漏靜慮等定？謂如有一，是隨信行，或隨法行，薄塵行類。彼或先時於四聖諦已入現觀，或復正修現觀方便。彼先所由諸行狀相，入初靜慮或所餘定，今於此行、此狀、此相不復思惟。然於諸色乃至識法思惟如病、如癰等行；於有為法心生厭惡，怖畏制伏；於甘露界繫念思惟；如是方能入無漏定。

• The uncontaminated meditative absorptions and other absorptions: as when someone is one who follows out of faith, or one who follows out of the Dharma, of the scant-dust conduct kind; he has either previously entered the direct realization of the four noble truths, or is now cultivating the means to that direct realization. The activities, states, and characteristics by which he formerly entered the first meditative absorption or the remaining absorptions — upon this activity, this state, this characteristic he now no longer reflects; rather, with regard to form on up to the phenomena of consciousness, he reflects "like a disease, like a boil," and the like; toward conditioned phenomena his mind gives rise to weariness and disgust, dread, and mastery [over them]; toward the realm of the deathless-nectar he fixes his mindfulness and reflects — and only thus can he enter the uncontaminated absorption.

The Fourfold Division of the Absorptions

復次，云何順退分定？謂有鈍根，下劣欲解，勤精進故，入初靜慮或所餘定；於喜、於樂、於勝功德不堪忍故，從靜慮退。如如暫入諸定差別，如是如是還復退失，乃至未善調練諸根。

• The absorption conducing to the portion of regression: there is one of dull faculties, of low and inferior aspiration-and-conviction, who by diligent effort enters the first meditative absorption or the remaining absorptions; but because he cannot endure the joy, the bliss, and the superior virtues, he regresses from the meditative absorption. Just as, again and again, he momentarily enters the several absorptions, so, again and again, he falls back and loses them — right up until he has well trained and disciplined the faculties.

云何順住分定？謂有中根，或利根性，彼唯得聞諸定功德，廣說如前愛味相應。於所得定唯生愛味，不能上進，亦不退下。

• The absorption conducing to the portion of abiding: there is one of middling or keen faculties who gets to hear only of the virtues of the absorptions (fully stated as before, under "associated with the savoring of craving"); with regard to the absorption he has attained he gives rise only to savoring, and can neither advance to the higher nor fall back to the lower.

云何順勝分定？謂有亦聞出離方便，於所得定不生喜足。是故於彼不生愛味，更求勝位；由此因緣，便得勝進。

• The absorption conducing to the portion of the superior: there is one who has also heard of the means of deliverance, and gives rise to no delighted contentment with regard to the absorption he has attained; and therefore, giving rise to no savoring toward it, he further seeks a superior station — and by this cause-and-condition he wins superior advancement.

云何順決擇分定？謂於一切薩迦耶中，深見過患；由此因緣，能入無漏。又諸無漏名決擇分。極究竟故。猶如世間珠瓶等物，已善簡者名為決擇。自此已後無可擇故。此亦如是。過此更無可簡擇故，名決擇分。

• The absorption conducing to the portion of penetrating discernment: one who, within all the personality-view [aggregates] (satkāya), deeply sees the danger; by this cause-and-condition he can enter the uncontaminated. Moreover, all the uncontaminated is named the portion of penetrating discernment, because it is utterly ultimate. Just as with worldly things such as pearls and vases, what has been well sifted is called "discerned" — since after this there is nothing further to select — so it is here too: because beyond this there is nothing further to sift and select, it is named the portion of penetrating discernment.

Uninterrupted Entering, Transcendent Entering, and Perfuming-Cultivation

復次，云何無間入諸等至？謂如有一，得初靜慮乃至有頂，然未圓滿清淨鮮白。先順次入乃至有頂，後逆次入至初靜慮。

• Entering the attainments without interval: as when someone has attained the first meditative absorption on up to the summit of existence, but is not yet perfectly pure and spotlessly white; he first enters in forward order on up to the summit of existence, and afterward enters in reverse order down to the first meditative absorption.

復次，云何超越入諸等至？謂即於此已得圓滿清白故，從初靜慮無間超入第三靜慮，第三無間超入空無邊處，空處無間超入無所有處。乃至廣說逆超亦爾。以極遠故，無有能超第三等至。唯除如來，及出第二阿僧企耶諸大菩薩。彼隨所欲入諸定故。

• Entering the attainments by transcendence: as when someone, having here attained perfect purity-and-whiteness, from the first meditative absorption transcends without interval into the third meditative absorption, from the third transcends without interval into the sphere of boundless space, and from the space-sphere transcends without interval into the sphere of nothing-whatever; and, on up to (as fully stated), the reverse transcending is likewise. Because [the intervals] are exceedingly far, there is none who can transcend a third attainment — save only the Tathāgata and those great bodhisattvas who have passed out of the second incalculable aeon (asaṃkhyeya), for they enter the absorptions according to their wish.

復次，云何薰修靜慮？謂如有一，已得有漏及與無漏四種靜慮，為於等至得自在故，為受等至自在果故，長時相續入諸靜慮。有漏、無漏更相間雜。乃至有漏無間無漏現前，無漏無間還入有漏，當知齊此薰修成就。若於是處、是時、是事欲入諸定，即於此處、此時、此事能入諸定，是名於諸等至獲得自在。等至自在果者，謂於現法樂住轉更明淨。又由此故，得不退道。又淨修治解脫、勝處及遍處等勝品功德能引之道。若有餘取而命終者，由此因緣，便入淨居。由軟中上品修諸靜慮，有差別故，於一切處受三地果。如前有尋有伺地已廣分別。修習無尋唯伺三摩地故，得為大梵。由軟、中、上、上勝、上極品薰修力故，生五淨居。當知因修清淨靜慮定故，生靜慮地，不由習近愛味相應。既生彼已，若起愛味，即便退沒；若修清淨，還生於彼。或生下定，或進上定，先於此間修得定已，後往彼生。何以故？非未離欲得生彼故，非諸異生未修得定能離欲故。又非此間及在彼處入諸等至樂有差別，唯所依身而有差別。

• Perfuming-cultivation of the meditative absorptions: as when someone has already attained the four meditative absorptions, both contaminated and uncontaminated, and — in order to gain mastery over the attainments, and to receive the fruit of mastery over the attainments — for a long time, continuously, enters the meditative absorptions, the contaminated and the uncontaminated being interspersed one with another; on up to, contaminated without interval bringing the uncontaminated to presence, and uncontaminated without interval re-entering the contaminated — one should know that, to this extent, the perfuming-cultivation is accomplished. If in whatever place, at whatever time, in whatever matter one wishes to enter the absorptions, one can then, in this place, at this time, in this matter, enter the absorptions — this is called gaining mastery over the attainments. As for the fruit of mastery over the attainments: the abiding in bliss here in the present life becomes ever brighter and purer; and by this, moreover, one attains the path of non-regression; and one purifies and cultivates the path that can draw forth the superior qualities such as the liberations, the bases of mastery, and the totalities. If one who [still] has remaining grasping should die, by this cause-and-condition he enters the Pure Abodes. Because one cultivates the meditative absorptions in the low, middling, and superior grades, there being differences, one receives in every place the fruits of the three grounds (as has been fully analyzed before in the Stage with Both Applied and Sustained Thought). Because one cultivates the meditative concentration with sustained thought only, one becomes a Great Brahmā. By the power of perfuming-cultivation in the low, middling, superior, superior-excellent, and superior-utmost grades, one is born into the Five Pure Abodes. One should know that it is by reason of cultivating the pure meditative-absorption absorption that one is born on the meditative-absorption ground — not by reason of the practicing-and-drawing-near associated with savoring. Having been born there: if one gives rise to savoring, one falls straight back; if one cultivates purity, one is born there again. Whether one is born in a lower absorption or advances to a higher one, one first cultivates and attains the absorption here [in this life] and afterward goes there to be born. Why so? Because one who has not become free of craving cannot be born there; because no ordinary being who has not cultivated and attained absorption can become free of craving. And moreover, there is no difference in the bliss of entering the attainments whether here or there; there is a difference only in the body that serves as [the absorption's] support.

復次，已說修習作意相差別。

Further: the cultivation of attention and the differences of aspect has now been expounded.

Why "Attention" and "Aspect" Are Expounded Together

The gate of establishment has already set up the threshold of the absorption-ground, its counteractings, and its supports; and next one should ask: upon this absorption-ground, how, after all, does the mind "apply itself"? This is the gate of attention. And the moment the treatise opens its mouth, it joins two matters together — "attention" and "object (aspect)." Why join them? An ancient master pierces it in one line: "for here the object is precisely the aspect" 〔Kuiji, Concise Compendium〕. Applying oneself (attention) is always applied upon some object, and what an object presents when it arises is precisely the "aspect"; the attention that takes an object and the aspect that is taken as object are, from the first, two faces of one thing, and so they are expounded together. First look at "how one applies oneself" (attention), then at "what aspects the mind presents while applying itself, and which to take up and which to lay down" (the differences of aspect).

The Seven Attentions: An Arc from "Discerning the Coarse and the Calm" to "Becoming Free of Craving and Accomplishing the Absorption"

The treatise first sets out the seven root attentions: discerning the characteristics, resolute conviction, seclusion, drawing in delight, investigation, the culmination of applied effort, and the fruit of the culmination of applied effort. At first glance these are seven nouns; in fact they are a single arc of becoming free of craving — the ancient masters string them together and expound them in one continuous breath:

First is "discerning the characteristics" — recognizing the coarse-and-inferior of the lower ground (the desire realm) and the tranquillity of the higher ground (the first meditative absorption); this first step is one where "hearing and reflection are still intermixed" (it still carries the wisdom of hearing and the wisdom of reflection). Next, "resolute conviction" — single-mindedly cultivating these two characteristics of the coarse and the calm, giving rise again and again to resolute conviction. From this, "seclusion" — the path of initial cutting-off arises, and the higher-grade defilements and the coarse heaviness are all cut off. Then "drawing in delight" — delighting in the higher cutting-off, cultivating the attention of the calm-and-sublime so as to gladden the mind. Then "investigation" — closely examining whether the defilements have been cut off or not. Then "the culmination of applied effort" — this is the final applied effort of the first meditative absorption. And at last "the fruit of the culmination of applied effort" — realizing the fundamental first meditative absorption, and the attention that operates together with it. The seven attentions, then, are the seven steps by which a person becomes free of the desire realm, one step at a time, and enters the first meditative absorption. The ancient masters further supply the matching of paths: the attention of seclusion is the "uninterrupted path" (that single stroke of right cutting-off), and the seventh attention is the "path of liberation" (the settled abiding after the cutting-off). Cultivating absorption is not done at a single bound; it is walked out in these seven steps.

Worth remembering: these seven attentions are not peculiar to the Stage of Meditative Equipoise — they are precisely the very spine of the whole "becoming free of craving for the desire realm" in the Śrāvaka Stage (Stage Thirteen). The Śrāvaka Stage says "it is by the seven attentions that one is able to attain freedom from craving for the desire realm", working these seven steps to the full upon the object that is the four noble truths. The Stage of Meditative Equipoise here establishes their name, and the Śrāvaka Stage broadens their practice — one name, one practice, each the inside and outside of the other.

The Forty Attentions, and the "Eye of Tranquillity-and-Insight" Hidden Within

Beyond the seven attentions, the treatise opens the "forty attentions" — with the Dharma as object, with the meaning as object, resolute conviction, the real, thorough knowledge, right cutting-off … all the way to established by another, inward-dominant grasping, the vast, and the all-pervading — laying out in full every way in which one cultivating absorption applies the mind. The ancient masters say: the seven attentions are "confined to the absorption-ground only," whereas the forty attentions "range broadly through both the concentrated and the scattered" 〔Dunlun, Notes〕 — the seven attentions expound only that arc of entering absorption, while the forty attentions gather in every application of mind, within absorption and outside it alike.

Within these forty is hidden the deepest single eye of this whole gate. Among them four attentions — whose object is a reflected image with discrimination, whose object is a reflected image without discrimination, whose object is the boundary-limit of things, and whose object is the accomplishment of what is to be done — are no new coinage of the treatise's author: they are precisely the attention-form of the "four kinds of object-field" that the Buddha expounded in the Saṃdhinirmocana-sūtra, Chapter on the Analysis of Yoga. The sūtra sets up the four kinds of object (the field), and the treatise subsumes them under four kinds of attention (the apprehender), and matches them, moreover, with perfect clarity: the "reflected image without discrimination" is the object of tranquillity (śamatha); the "reflected image with discrimination" is the object of insight (vipaśyanā); and the "boundary-limit of things" and the "accomplishment of what is to be done" are objects of tranquillity and insight together 〔sūtra; treatise〕. Follow it straight down and it becomes plain: that "reflected image" which is the object in absorption is without discrimination in tranquillity, with discrimination in insight — and this image, as the master heading's scriptural ground has already said, "is nothing but consciousness itself." The forty attentions may look trivial and fragmentary; in fact they set the whole object-domain of tranquillity-and-insight (indeed of tranquillity-and-insight-as-penetrating-consciousness-only) into the study of absorption, one item at a time.

Within the forty attentions there is also a cluster that divides "who, in the one discerning of characteristics, is the one discerning" into the three vehicles: the "attention established by another" is the śrāvaka's (he must depend upon another's spoken sound before he can attend rightly); the "attention of inward-dominant grasping" is the pratyekabuddha's and the bodhisattva's (they awaken of themselves without following a teacher); the "vast attention" is the bodhisattva's (the non-abiding nirvāṇa, the broad practice of the twofold benefit of compassion-and-wisdom); and the "all-pervading attention" is the Buddha's (the all-unobstructed knowledge). Herein the vast belongs to the bodhisattva and the all-pervading to the Buddha, as Kuiji's Concise Compendium and Dunlun's Notes both attest 〔same passage: "the non-abiding nirvāṇa, established by compassion-and-wisdom, the broad practice of the twofold benefit"〕; whereas the assignment of "established by another = the śrāvaka, inward-dominant grasping = the pratyekabuddha" is what Dunlun in particular brings out, and what Kuiji's Concise Compendium does not there finely divide. One and the same "discerning of characteristics" — the śrāvaka relies on hearing another's sound, the pratyekabuddha and bodhisattva rely on self-awakening, and the Buddha shines all-pervadingly. A single attention lays open the division of the three vehicles' capacities.

The Thirty-Two Aspects: A Mirror the One Cultivating Absorption Carries at His Side

Having expounded "how one applies oneself," the treatise turns to "the differences of aspect" — while applying oneself, the mind presents all manner of aspects, of which some are to be secluded from and some to be cultivated. First it sets up the four root aspects: the aspect of the object, the aspect of the cause-and-condition, the aspect to be secluded from, and the aspect to be cultivated. Of these, the "aspect to be secluded from" is the most practical; it finely divides into the four aspects of sinking, excitedness, distraction, and clinging — the mind has sunk, the mind has become excited, the mind has grown distracted, the mind has clung — each with its own root of illness (the ancient masters say the "aspect of clinging" is, in essence, ignorance (avidyā), or craving, or all the defilements such as view and doubt); and the "aspect to be cultivated" is precisely the counteracting of these four aspects.

The treatise then lays out the thirty-two aspects — the aspect of one's own mind, the outer aspect, the aspect of the support, the aspect of the sphere ranged over, the aspect of attention, the aspect of the mind's arising … all the way to the aspect of stilling, of uplifting, of contemplation, of equanimity, of entering absorption, of abiding in absorption, of emerging from absorption, of increase, of decrease, of drawing forth. These thirty-two aspects are less a theory than a self-beholding mirror the one cultivating absorption carries at his side: constantly taking the aspect of his own mind, seeing "in such and such a way the mind has defilement, or is without defilement," knowing whether at this moment he is sinking, or excited, or stilled, or uplifted, or entering absorption, or emerging from absorption, or increasing, or decreasing. The ancient masters gloss several of these very finely — the "aspect of the support" is the seeing-part and the seen-part (the five aggregates of one's own body, together with the seeds); the "aspect of the particular characteristic" is the characteristic of each of the five aggregates severally; the "aspect of drawing forth" is the sage's masterful penetration of "gathering measureless textual phrases and their meaning into a single syllable". Cultivating absorption is not a matter of sitting bolt upright with eyes shut in barren blankness; it is walking along thus, beholding one's own mind aspect by aspect.

General Discussion: The Absorptions Have Four Ways of Attainment, the Difference of Savoring-Pure-Uncontaminated, the Division into Regression-Abiding-Superior-Discernment

At the last the treatise conducts a "general discussion" of the absorptions, and several of its groupings of judgment are most practical:

The four who attain the meditative absorption — having attained the same absorption, their motives differ as heaven from earth: the "craving-topped" clings to the bliss of absorption; the "view-topped" clings to what he sees within absorption as true (as when, recollecting the many past aeons, he thereupon clings to "all worlds are permanent"); the "conceit-topped" enters through rivalry ("since they can enter, by what reason can I not?"); the "doubt-topped" gives rise to doubt because he is dull and dim. The ancient masters say these four are precisely the "four roots of the indeterminate"; the four kinds of persons attaining absorption give rise to these four, though not necessarily does one person possess all four. Attaining absorption is not hard; getting the motive right is what is hard.

Savoring, pure, uncontaminated — the "absorption of savoring" is cleaving to the bliss of absorption (the ancient masters distinguish: that which is savored — the pure absorption — has already entered the past, while that which does the savoring — the defiled mind — is now in the present); the "pure absorption" can reflect upon the danger in the absorption and gives rise to no savoring; the "uncontaminated absorption" reflects upon phenomena as "like a disease, like a boil," gives rise toward conditioned phenomena to a mind of weariness and dread, and enters by fixing mindfulness upon the realm of the deathless-nectar. Each layer is more distant from craving than the last.

The fourfold division of the absorptions — the portion conducing to regression (regressing because one cannot endure the joy, the bliss, and the superior virtues), the portion conducing to abiding (giving rise only to savoring, neither advancing nor regressing), the portion conducing to the superior (not contented, further seeking a superior station), and the portion conducing to penetrating discernment (deeply seeing the danger within the personality-view, able to enter the uncontaminated). For the name "portion of penetrating discernment," the treatise itself takes pearls and vases for a simile: "just as with worldly things such as pearls and vases, what has been well sifted is called 'discerned' … since beyond this there is nothing further to sift and select, it is named the portion of penetrating discernment" 〔treatise; Dunlun glosses the same〕 — sifted to where nothing further can be sifted, one thereupon enters the uncontaminated.

Carrying Forward

The gate of attention and the differences of aspect takes the absorption-study that the master heading set up and the flesh-and-blood that the establishment filled in, and pushes them one layer further inward — pushes them to "that mind in absorption" itself: how it becomes free of craving one step at a time (the arc of the seven attentions), how it gathers in every application of mind (the forty attentions, with even the object of tranquillity-and-insight bound to consciousness-only), how it beholds itself at its own side (the mirror of the thirty-two aspects), and how it divides into higher and lower (savoring-pure-uncontaminated, regression-abiding-superior-discernment). The most crucial single joint among these is the way the "four reflected-image object attentions" splice the four kinds of object-field of the Saṃdhinirmocana-sūtra into the study of absorption — that image which is the object of tranquillity-and-insight runs through, it turns out, to that single eye of the master heading's scriptural ground, "it is nothing but consciousness itself." The next gate, "gathering the essential points of the several scriptures," will unfold the concrete superior absorptions upon this absorption-ground — the eight liberations, the three concentrations, the attainments — and these are, without exception, absorptions accomplished by attention and presented by their object.