瑜伽師地論 三摩呬多地 · 攝諸經宗要·解脫

Gate Five (Gathering the Essential Purport of the Sūtras), first section: it gathers up the eight liberations, the eight dominant bases, and the ten totalities as spoken in the Buddha's sūtras, and lays out the threefold sequence by which the power of concentration attains mastery.

In one line: Liberation, the dominant bases, and the totalities are the three ranks by which the power of concentration attains mastery — liberation is "mastery of resolute conviction" (giving rise to resolute conviction upon the object), the dominant bases are "mastery of subjugation" (holding firm, contemplating at will), the totalities are "mastery of pervading transformation" (spreading full across everything, transforming at will); and the dominant bases and the totalities are precisely the path that polishes the liberations to purity.

Three Points of the Eye

1. The eight liberations: the first seven "give rise to resolute conviction," the eighth "turns its back on perception and feeling." The first seven give rise to resolute conviction once more upon an object already free of defilement (to draw forth the meritorious qualities of the supernormal powers); the eighth turns its back on perception and feeling (i.e., the attainment of cessation, the cessation of perception and feeling) 〔Kuiji T1829 0076a24〕. In contemplating form one uses "the aspect of luminosity," not the Lesser Vehicle's "perception of foulness" — becoming free of desire is only the starting point; attaining mastery of resolute conviction over form is what is sought. The scriptural source lies in the Madhyama-āgama · Great Discourse on Causation, "there are eight liberations … the liberation of the cessation of perception-and-knowing" 〔T01n0026 0582a17〕 (in the Āgamas the eight dominant bases are the "eight bases of overcoming," the ten totalities the "bases of all-pervasion" — the same dharmas under different names).

2. Liberation → the dominant bases → the totalities = three ranks of grasping mastery firmly. Liberation = mastery of resolute conviction; the dominant bases = mastery of subjugation (the ancient masters cite the Abhidharmakośa: liberation "can only turn its back," the dominant bases "are able to master the object, contemplating however one pleases" 〔Kuiji 0078b05〕); the totalities = mastery of pervading transformation. "The dominant bases and the totalities are the path by which the liberations are made pure" 〔Section on Ascertainment T1579 0645c09〕 — the dominant bases and the totalities are not a separate dharma; they are the path that polishes the liberations to purity. Simile: the treatise's own "ironsmith-goldsmith," blending the clay (liberation) → tempering (the dominant bases) → transforming at will (the totalities) 〔T1579 0337a · the ancient masters give no separate gloss〕.

3. The totalities are established with respect only to form and the tangible · the fire-totality is left out. The ten totalities are set up only upon form and the tangible (shared by one's own body and others', pervading the form-realm, continuing constantly); the remaining faculty-form, smell, taste, and sound do not pervade. As for leaving out the fire-totality, it is to counter the clinging of "the fire-serving heterodox ones, who take fire to be a god" (the ancient masters cite the Nirvāṇa-sūtra fasc. 31) 〔Kuiji 0078c〕 — the taking-up or leaving-out of a single totality has, in every case, its ground in the scriptural teaching.

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.

Setting the Theme: Gathering the Essential Purport of the Sūtras — First, an Account of the Eight Liberations

What is "Gathering the Essential Purport of the Sūtras"? It is 〔the general heading has set out four kinds, of which only meditative absorption (dhyāna) has been expounded so far; here〕 the gathering-together of the sūtras, expounding the eight liberations and the like (as is set forth at length in the sūtras).

The eight liberations are the eight kinds spoken of earlier 〔in the general heading〕, "having material form, one contemplates material forms," and so on. The first seven liberations are named "liberation" because, with respect to what is already liberated 〔as an object〕, one gives rise to a resolute conviction; the eighth liberation is named "liberation" because it turns its back on and casts off perception and feeling.

云何攝諸經宗要？謂八解脫等。如經廣說。八解脫者，謂如前說有色觀諸色等。前七解脫，於已解脫生勝解故，名為解脫；第八解脫，棄背想受，故名解脫。

The Eight Liberations

One: Having material form, one contemplates material forms. This is the person who is born in the desire-realm, who has already become free of desire for the desire-realm, but who has not yet become free of desire for the form-realm; within that which is already liberated 〔as an object〕, he has already attained liberation, and so, toward the material forms of the desire-realm, he applies attention and reflects with "the aspect of luminosity," and gives rise to a resolute conviction. By two causes and conditions it is named "having material form": first, because he is born in the desire-realm and has moreover attained the concentration of the form-realm; and second, because he forms a resolute conviction upon that which has luminosity.

云何有色觀諸色？謂生欲界，已離欲界欲，未離色界欲。彼於如是所解脫中已得解脫，即於欲界諸色，以有光明相作意思惟，而生勝解。由二因緣，名為有色。謂生欲界故，得色界定故。又於有光明而作勝解故。

Question: When one contemplates material forms, what sort of forms does one contemplate? And by what mode 〔of apprehension〕? Answer: The material forms of the desire-realm — that is, the small amount of form marked off within the various dominant bases, whether fair or foul, whether inferior or superior; and likewise a large amount, and so on (as set forth at length). Why does one cultivate such a contemplative practice? For the sake of the skillful means that thoroughly purifies and refines, and that is able to draw forth the most excellent meritorious qualities. What are called the most excellent meritorious qualities? They are the dominant bases, the totalities, the various noble supernormal powers, the [meditation on] non-contention, the knowledge born of vow, the unobstructed analytical knowledges, and the like. Although one has already become free of desire toward those material forms of the desire-realm, one has not yet been able to realize mastery of resolute conviction over that form. In order to realize it, one reflects again and again with resolute conviction upon it.

問：觀諸色者，觀何等色？復以何行？ 答：欲界諸色。於諸勝處所制少色，若好、若惡、若劣、若勝；如是於多、乃至廣說。何故修習如是觀行？為淨修治能引最勝功德方便。何等名為最勝功德？謂勝處、遍處、諸聖神通、無諍、願智、無礙解等。雖先於彼欲界諸色已得離欲，然於彼色未能證得勝解自在。為證得故，數數於彼思惟勝解。

Two: Inwardly without perception of form, one contemplates outward material forms. This is the person who is born in the desire-realm, who has already become free of desire for the form-realm, before whom the concentration of the formless realm is not present, and who moreover does not reflect upon the aspect of luminosity of those 〔form〕 perceptions, but forms a resolute conviction only upon outward form. Because he has already become free of desire toward that form, it is called "outward." By two causes and conditions it is named "inwardly without perception of form": first, because he has already realized the formless attainments and moreover himself clearly knows that he has attained this concentration; and second, because he does not reflect upon the inward aspect of luminosity. The rest is as stated before.

云何內無色想觀外諸色？謂生欲界，已離色界欲，無色界定不現在前，又不思惟彼想明相，但於外色而作勝解。若於是色已得離欲，說彼為外。由二因緣，名內無色想。謂已證得無色等至，亦自了知得此定故，不思惟內光明相故。餘如前說。

Three: The pure liberation, realized bodily, dwelt in complete. This is as when there is one who has already attained "equanimity and mindfulness, full, pure, and clear," and, taking this as his support, cultivates the pure noble practice to completion; this is named "the pure liberation." Why so? For three causes and conditions: because he has already passed beyond all pain and pleasure; because all agitation is already stilled; and because it is well polished 〔to purity〕. As for "realized bodily": within this dwelling, all the worthy ones and noble ones abide much.

云何淨解脫身作證具足住？謂如有一，已得捨念圓滿清白，以此為依、修習清淨聖行圓滿；名淨解脫。何以故？三因緣故。謂已超過諸苦樂故，一切動亂已寂靜故，善磨瑩故。身作證者，於此住中，一切賢聖多所住故。

Four through Seven: The four formless liberations. "The liberation of the sphere of boundless space" — with respect to that sphere of space one has already become free of desire, and so one reflects with resolute conviction upon empty space. In the same way, "the liberation of the sphere of boundless consciousness" — with respect to that sphere of consciousness one has already become free of desire, and so one reflects with resolute conviction upon this consciousness. As for "the liberation of the sphere of nothing-whatever" — this is when, having already attained the sphere of nothing-whatever, one reflects with resolute conviction upon the sphere of boundless consciousness. "The liberation of the summit of existence (neither-perception-nor-non-perception)" — one forms a resolute conviction upon nothing further; indeed, wherever perception may arise, right there one should form a resolute conviction.

云何空無邊處解脫？謂如有一，於彼空處已得離欲，即於虛空思惟勝解。如是識無邊處解脫，於彼識處已得離欲，即於是識思惟勝解。無所有處解脫者，謂已得無所有處，於識無邊處思惟勝解。有頂解脫，更不於餘而作勝解；乃至遍於想可生處，即於是處應作勝解。

〔The eighth, "the liberation of the cessation of perception and feeling," is the "turning its back on and casting off perception and feeling" of the passage above; it is expounded at length under the section-gate of the equipoise-attainments (samāpatti) below.〕

The Eight Dominant Bases: Their Excellence Lies in "Mastery of Subjugation"

Further: only after one has already refined the resolute conviction of applied attention can one then give rise to "excellent knowing and excellent seeing"; and so they are named "dominant bases." This "excellence" should be understood as of five kinds:

復次，先已修治作意勝解、後方能起勝知勝見，故名勝處。此勝當知復有五種。

• One, outclassing the lowly — hence named excellent. This is as when there is one who, by his own superior skill in craft and the like, outclasses another and sets him in an inferior, lowly position.

一、形奪卑下，故名為勝。謂如有一，以己勝上工巧等事，形奪他人置下劣位。

• Two, subjugating the feeble — hence named excellent. This is as when there is one who, by his own strong might, crushes the various feeble ones.

二、制伏羸劣、故名為勝。謂如有一，以己強力摧諸劣者。

• Three, being able to conceal others — hence named excellent. This is as a jar, a basin, and the like are able to cover and screen 〔things〕, or as the various medicinal herbs, spells, and supernormal powers effect a concealing.

三、能隱蔽他，故名為勝。謂瓶盆等能有覆障，或諸藥草呪術神通有所隱蔽。

• Four, wearying-and-wearing-down the object — hence named excellent. This is to weary-and-wear-down the object-realm and to cast off the various afflictions.

四、厭壞所緣，故名為勝。謂厭壞境界，捨諸煩惱。

• Five, turning-and-wheeling with mastery — hence named excellent. This is as a king of the world disposes of his ministers and servants according to whatever he wishes.

五、自在迴轉，故名為勝。謂世君王，隨所欲為處分臣僕。

Within this meaning, the intent is to display the two excellences of "concealing" and "mastery." In the liberation earlier, it was "mastery of resolute conviction"; now, in the dominant bases, it is "mastery of subjugation."

於此義中、意顯隱蔽及自在勝。前解脫中勝解自在，今於勝處制伏自在。

　"Contemplating a small amount of form" means the forms such as the goods and requisites of sentient beings. "Contemplating a large amount of form" means the forms such as palaces and dwelling-houses. What is called "fair form" is beautiful and marvelous visible color, because it is wholly pure and fine; what stands contrary to this is named "foul form." What is called "inferior form" is the disagreeable form of sound, smell, taste, and the tangible; what stands contrary to this should be understood as "superior form." These four kinds of visible color are subsumed under the goods and requisites of sentient beings, the palaces, and the like. What is called "excellent knowing" is the resolute conviction that again and again conceals the object. What is called "having such a perception" is having the perception of subjugation.

觀色少者，謂諸有情資具等色。觀色多者，謂諸宮殿房舍等色。言好色者，謂美妙顯色。一向淨妙故。與此相違，名為惡色。言劣色者，謂聲、香、味、觸不可意色。與此相違，當知勝色。此四顯色，有情資具、宮殿等攝。言勝知者，謂數數隱蔽所緣勝解。有如是想者，謂有制伏想也。

The Ten Totalities: Their Pervasion Lies in "Pervading Resolute Conviction"

Further: because, through the various totalities, one gives rise to a "pervading resolute conviction" upon the object of resolute conviction, they are named "totalities." What is called "without duality" is that the worthy ones and noble ones are without the two distinctions of "self and what belongs to self"; what is called "measureless" is that it pervades everything.

復次，由諸遍處、於勝解事生遍勝解，故名遍處。言無二者，謂諸賢聖無我、我所二差別故。言無量者，遍一切故。

　Why are the totalities established with respect only to the two bases of form and the tangible? Because these two kinds are shared by one's own body and others' bodies, pervade the whole form-realm, and continue on constantly. The form of the eye-faculty and the rest belongs to one's own body alone; the two objects of smell and taste do not pervade everything; and sound, moreover, has intervals. For this reason they are not spoken of as the "totalities of material form." 〔The totalities〕 are fixed at the far edge of the form-realm; as for within the formless, because "space" pervades everything, the space-totality is established, and because the object-field ranged over by "consciousness" pervades everything, the consciousness-totality is likewise established.

何故遍處唯就色、觸二處建立？由此二種，共自他身，遍有色界，常相續故。眼等根色唯屬自身，香、味二塵不遍一切；聲聲有間，是故不說如是有色諸遍處。定色界後邊，於無色中，空遍一切，故立遍處。識所行境遍一切故，亦立遍處。

The Sequence of the Three Positions: Liberation → Dominant Bases → Totalities (the Simile of the Ironsmith-Goldsmith)

Further: the one who cultivates contemplative practice first reflects with resolute conviction upon the object (the position of liberation); next he is able to subjugate it (the position of the dominant bases); and having attained mastery over subjugation, he then, upon this, pervading everything, forms a resolute conviction according to whatever he wishes (the position of the totalities) — and so these three run in this sequence.

復次，修觀行者，先於所緣思惟勝解；次能制伏；既於制伏得自在已，後即於此遍一切處，如其所欲而作勝解；是故此三如是次第。

　Because the eight form-totalities are well purified, they are able to draw forth the resolute-conviction supernormal power of the worthy ones and noble ones, and the supernormal power of transforming the various things; according to one's resolute conviction, according to what one transforms, all can be accomplished; and one is moreover able to transform-and-make gold, silver, and the like, fit to be put to some use. Because the consciousness-totality is well purified, one becomes able to draw forth the various excellent meritorious qualities such as the [meditation on] non-contention, the knowledge born of vow, and the unobstructed analytical knowledges. Because the space-totality is well purified, according to whatever one wishes, all is turned into space.

八色遍處善清淨故，能引賢聖勝解神通，及於諸事轉變神通。如其勝解、隨所轉變，皆能成就；又能變作金銀等物，堪有所用。由識遍處善清淨故，便能引發無諍、願智、無礙解等諸勝功德。由空遍處善清淨故，隨其所欲皆轉成空。

　It is like the ironsmith-goldsmith of the world: at first he blends the clay and so forth, not yet well tempered — the position of liberation is likewise; when it is well tempered — the position of the dominant bases is likewise; when the tempering is done, and he transforms it according to his wish — the position of the totalities is likewise.

譬如世間凡鐵金師，初和泥等，未善調練，解脫位亦爾。如善調練，勝處位亦爾。如調練已，隨欲轉變，遍處位亦爾。

Why Only at This Gate Are Liberation, the Dominant Bases, and the Totalities Expounded

The general heading has long since laid open the four kinds that make up the training in concentration — meditative absorption (dhyāna), liberation, concentrative poise (samādhi), and the equipoise-attainments (samāpatti). But the earlier gates gave a detailed exposition only of "meditative absorption," while liberation, concentrative poise, and the equipoise-attainments were all held back, unopened. It is at this "Gathering the Essential Purport of the Sūtras" gate that the treatise at last expounds the latter three, one by one. The ancient masters have made this arrangement plain: "Under the gate of establishment, only meditative absorption was expounded, and not liberation, concentrative poise, and the equipoise-attainments — for it is under Gathering the Purport below that the three are expounded" 〔Dunlun, Notes〕. And this gate has a distinctive feature: what it expounds is "the essential purport of the sūtras" — which is to say, the eight liberations, the eight dominant bases, and the ten totalities are all, at root, dharma-characteristics scattered throughout the Buddha's sūtras (the Āgama discourses); here the treatise gathers up the essentials of those sūtras and makes each plain. So in reading this gate, we should remember: what it expounds is not something newly set up by the author of the treatise, but the concentration-dharmas that the Buddha long ago spoke in the sūtras. The scriptural source of the eight liberations lies in the Madhyama-āgama · Great Discourse on Causation — "there are eight liberations … the liberation of the cessation of perception-and-knowing, realized bodily and dwelt in complete, this is called the eighth liberation". In the Āgamas the eight dominant bases are called "the eight bases of overcoming," and the ten totalities "the bases of all-pervasion" — the same dharmas under different names.

The Eight Liberations: The First Seven "Give Rise to Resolute Conviction," the Eighth "Turns Its Back on Perception and Feeling"

For the eight liberations, the treatise in a single stroke points out the dividing line of its two parts: "The first seven liberations are named 'liberation' because, with respect to what is already liberated, they give rise to resolute conviction; the eighth liberation is named 'liberation' because it turns its back on and casts off perception and feeling." The ancient masters have spoken through to the bottom of these two senses of the name "liberation" 〔Kuiji, Concise Compendium〕: for the first seven, "the dharma to be contemplated must first become free of the affliction-obstruction defilements of that ground before one begins to cultivate the practice" — that is to say, one first becomes free of the defilement of that particular ground, and only then cultivates this contemplation, giving rise once more to "resolute conviction" upon the object already liberated (in order to remove the concentration-obstruction and to draw forth the meritorious qualities of the supernormal powers); the eighth is otherwise — it "turns its back on and casts off perception and feeling" — for although the far-off uninterrupted path earlier had already extinguished the obstruction of perception-and-feeling, it is only at this present moment, "when one actually gives rise to liberation and momentarily turns its back on perception and feeling," that the name "liberation" is established. One is a "giving rise to resolute conviction," the other a "turning its back": the first seven raise a further marvelous function upon an already-purified object, while the eighth sets down perception and feeling altogether — and this eighth is precisely the attainment of cessation (the cessation of perception and feeling) to be expounded further on.

When the treatise expounds the first liberation, "having material form, one contemplates material forms," it moreover, in passing, breaks a misunderstanding. It says that to contemplate the material forms of the desire-realm is to "apply attention and reflect with the aspect of luminosity" — and the ancient masters give a special reminder: this is not the same as the Lesser Vehicle, "for it is unlike the Lesser Vehicle's forming of the perception of foulness; here it speaks of contemplating the perception of luminosity" 〔Kuiji〕. It is the same contemplation of form, but where the Lesser Vehicle contemplates foulness in order to become free of defilement, here one gives rise to resolute conviction, with the aspect of luminosity, upon form from which one is already free of defilement — the aim being "to realize mastery of resolute conviction." Becoming free of desire is only the starting point; attaining mastery over form is what this liberation is after. (There is, besides, a textual note from the ancient masters: as to the character "inward" in "inwardly without perception of form, one contemplates outward material forms," the Tripiṭaka-master Xuanzang said, "the Sanskrit sūtra and treatise both have no character 'inward'; adding the character 'inward' in translation does no harm to the sense either" 〔Dunlun〕 — over the taking-up or leaving-out of a single character, the Tripiṭaka-master gives an account perfectly clear.)

The Eight Dominant Bases: Liberation Is "Mastery of Resolute Conviction," the Dominant Bases Are "Mastery of Subjugation"

After liberation come the dominant bases. The treatise says: "Only after one has already refined the resolute conviction of applied attention can one then give rise to excellent knowing and excellent seeing; and so they are named dominant bases" — first there is the resolute conviction of the liberation-position, and only then does one advance to the "excellent knowing and excellent seeing" of the dominant-bases-position. The treatise lists "five kinds of excellence" (outclassing the lowly, subjugating the feeble, being able to conceal others, wearying-and-wearing-down the object, turning-and-wheeling with mastery), and further says: among these five, the intent is to display the two excellences of "concealing" and "mastery."

So wherein, exactly, do the dominant bases differ from liberation? The treatise cleaves it apart in a single line: "In the liberation earlier it was mastery of resolute conviction; now, in the dominant bases, it is mastery of subjugation." The ancient masters, citing the Abhidharmakośa, make this stroke keener still 〔Kuiji〕: "In cultivating liberation earlier, one could only turn one's back; in cultivating the dominant bases after, one is able to master the object — contemplating however one pleases, or in the end not giving rise to it at all" — the liberation-position can only "turn its back" (turn away from the object-realm), whereas the dominant-bases-position is able to "master the object" (to hold the object-realm in hand, to contemplate it however one wishes, and to make it not arise if one wishes it not to arise). The ancient masters go on to say: when the dominant bases are cultivated to fullness, "by the eight dominant bases subjugating the object, one is able to make the first three liberations pure" 〔Kuiji〕. So the dominant bases are not a fresh start on new ground; they are the work that turns back and "polishes clean" the first three liberations. From "being able to turn one's back" to "being able to hold firm," the power of concentration has climbed a rank.

The Ten Totalities: From "Holding Firm" to "Spreading Full"

After the dominant bases come the totalities. The treatise says that through the various totalities one "gives rise to a pervading resolute conviction upon the object of resolute conviction, and so they are named totalities" — to spread that resolute conviction full across everything. Here the treatise asks a fine question: among the ten totalities (earth, water, fire, wind, blue, yellow, red, white, space, consciousness), the first eight are plainly form — why then are "the totalities established with respect only to the two bases of form and the tangible"? The treatise answers: because these two, form and the tangible, are "shared by one's own body and others' bodies, pervade the whole form-realm, and continue on constantly"; the form of the eye-faculty and the rest belongs to one's own body alone, the two objects of smell and taste do not pervade everything, and sound, moreover, has intervals — and so they are not set up as totalities. The ancient masters, following on, supply a further scriptural note: why, among the ten totalities, is "fire left out"? Because "the fire-serving heterodox ones take fire to be a god, and say that the substance of fire pervades"; were a fire-totality established, it would foster the clinging of the heterodox, and so, for such persons, the Buddha "left out the fire-totality" 〔Kuiji, citing the Nirvāṇa-sūtra〕 — the taking-up or leaving-out of a single totality turns out to be set for the sake of countering the heterodox.

The Three Positions on a Single Line: Blending the Clay, Tempering, Transforming at Will

The treatise, at the last, strings liberation, the dominant bases, and the totalities into a single line of practice-and-production, and closes it off with a thoroughly homely simile: "The one who cultivates contemplative practice first reflects with resolute conviction upon the object (liberation); next he is able to subjugate it (the dominant bases); and having attained mastery over subjugation, he then, upon this, pervading everything, forms a resolute conviction according to whatever he wishes (the totalities)." The ancient masters likewise cite fascicle sixty-three and the Xianyang in confirmation: "The dominant bases and the totalities are the path by which the liberations are made pure" 〔Kuiji; the Section on Ascertainment agrees〕 — the dominant bases and the totalities are not some separate dharma outside the liberations; they are precisely the path that polishes the liberations to purity.

And the simile is one the treatise sets up on its own: "It is like the ironsmith-goldsmith of the world: at first he blends the clay and so forth, not yet well tempered — the position of liberation is likewise; when it is well tempered — the position of the dominant bases is likewise; when the tempering is done, and he transforms it according to his wish — the position of the totalities is likewise". A smith: at first he only blends the clay and readies his stock, not yet fired to temper — this is the liberation-position, where one is just able to give rise to resolute conviction upon the object; once fired to temper, the heat brought to its point — this is the dominant-bases-position, where one is able to hold the material firm and subjugate it; once tempered, so that whatever he would beat it into, into that it is beaten — this is the totality-position, transforming at will, pervading everything. It is one and the same body of concentration-power: from "readying the stock" to "firing to temper" to "beating out as the heart wills," rank by rank it grasps mastery firmly. When the treatise expounds liberation, what it expounds is never merely "becoming free"; it is, having become free, attaining a great mastery over the object-realm, step by step.

Carrying Forward

The Liberation sub-section is the first section of the "Gathering the Essential Purport of the Sūtras" gate; it gathers up and makes plain those several groups of concentration-dharmas from the Buddha's sūtras — the eight liberations, the eight dominant bases (the eight bases of overcoming), and the ten totalities (the bases of all-pervasion) — and lays out a single line of practice-and-production: liberation (mastery of resolute conviction) → the dominant bases (mastery of subjugation) → the totalities (mastery of pervading transformation), with the dominant bases and the totalities as the path that polishes the liberations to purity. Among them, the eighth liberation, "turning its back on and casting off perception and feeling," is precisely the attainment of cessation (the cessation of perception and feeling) that the equipoise-attainment sub-section further on will expound in detail — where perception and feeling cease and yet consciousness does not depart from the body, connecting downward to the Consciousness-Only sense of the eighth consciousness that appropriates and holds. The remaining two sections of the Gathering-the-Purport gate go on to unfold "concentrative poise" (the three concentrative poises and the rest, some thirteen items) and "the equipoise-attainments" (the attainment of manifest seeing, the attainment of no-perception, the attainment of cessation) — each of them one of the concrete, excellent concentrations gathered from the sūtras upon this same ground of concentration.