瑜伽師地論三摩呬多地 · 最後眾雜義

心要Essence

嗢拕南第六門·全地之收：十一復次別引諸經＋一「四法攝持聖教」結。

一句話：這一門是定學的「拾遺與收束」——把佛經裡散說的定學零金（盪塵煉金、四種趣道、四淨勝、分別靜慮顛倒等十一經）一塊塊撿回、煉成器，貫以止觀雙運一線，末以「四法攝持聖教」結出斷界・離欲界・滅界三重解脫之果。

三個眼目

暗線：止觀雙運。開門即立——身心遠離→奢摩他→毘鉢舍那→如實覺了〔T1579 0341a〕；收尾再挑明：「已習奢摩他依毘鉢舍那解脫／已習毘鉢舍那依奢摩他解脫」，殊途同歸。其「四種趣道」之止觀和合俱行，即《雜阿含》560 阿難所說「四道」第四〔T02n0099 0146c20〕，與解深密分別瑜伽「止觀和合俱轉」一脈。
最亮零金：盪塵經煉金喻。佛言「當如陶鍊生金之法，陶鍊其心」，論展為三陶鍊（除垢／攝受／調柔），配發心出家／資糧道得定／入聖位三位次〔窺基 T1829 0086a15〕。喻本《雜阿含》1246 金師除麁（剛石）中（沙礫）細（親里人眾生天覺）三垢→淨金〔T02n0099 0341b25〕——心淨行者煉心如煉金，煉到「不為有行之所拘執」便隨欲轉變。（論本「盪」塵·古德「蕩」塵·異寫。）
收尾一錘：四法攝持聖教·三界解脫。遠離・修習・修果・無乖諍四正法結全地；修果＝斷界（斷見道行）・離欲界（斷修道行）・滅界（一切有執永滅）三重解脫〔T1579 0344b09〕（三界三重釋唯遁倫備·窺基此目從闕；引《廣論》契經「斷諸行/離諸行/滅諸行」〔T1828 0401c19〕）。「無乖諍」＝佛與弟子證見同、義句平等潤洽——全地立於同一證見之磐石。（阿含作「無欲界」·論本作「離欲界」·中名異辭。）三摩呬多地六門至此釋畢。

The sixth gate of the uddāna, the closing of the whole stage: eleven "furthermores," each separately drawing in a sutra, plus one concluding "upholding the sacred teaching by four Dharmas."

In one line: This gate is the "gleaning and drawing-to-a-close" of the science of concentration — gathering back, piece by piece, the scattered nuggets of the science of concentration that the sutras teach (dust-washing and the smelting of gold, the four ways of proceeding on the path, the four superiorities of purification, the inversions of distinguishing the meditative absorptions, and the rest, eleven sutras in all) and smelting them into a vessel, threading them all with the single line of the twinned practice of tranquillity and insight, and closing with "upholding the sacred teaching by four Dharmas" to draw out the fruit of the threefold liberation — the realm of severance, the realm of freedom-from-craving, the realm of cessation.

Three Points of the Eye

The hidden thread: the twinned practice of tranquillity and insight. Set up at the very opening — bodily-and-mental seclusion → tranquillity → insight → awakening as-it-truly-is 〔T1579 0341a〕; and made plain again at the close: "having practiced tranquillity, one is liberated in dependence on insight / having practiced insight, one is liberated in dependence on tranquillity," reaching the same goal by different ways. The "four ways of proceeding on the path," in which tranquillity and insight are practiced in accord together, are precisely the fourth of the "four paths" spoken by Ānanda in the Saṃyukta-āgama 560 〔T02n0099 0146c20〕, of one vein with the Saṃdhinirmocana's "tranquillity and insight, in harmony, turning together" in the Chapter on the Yoga of Distinguishing.
The brightest nugget: the gold-smelting simile of the Dust-Washing Sutra. The Buddha says "one should smelt one's mind as by the method of smelting raw gold," and the treatise unfolds it into three smeltings (removing dross / taking up-and-holding / rendering supple), matched to the three phases of arousing the mind and going forth / gaining concentration on the path of equipment / entering the noble phase 〔Kuiji T1829 0086a15〕. The simile's source is Saṃyukta-āgama 1246: the goldsmith removes the coarse (hard stones), middling (sand and gravel), and fine (the thoughts of kinsfolk, of crowds, of birth in heaven) dross → pure gold 〔T02n0099 0341b25〕 — the purified-mind practitioner smelts his mind as one smelts gold, smelting until "not held bound by the volitionally-conditioned," and then transforms things at will. (The treatise writes "盪 dust-washing"; the ancient masters, "蕩 dust-washing" — differently written.)
The closing hammer-blow: upholding the sacred teaching by four Dharmas · the threefold liberation. The four true Dharmas — seclusion, cultivation, the fruit of cultivation, and being without discord-and-dispute — draw the whole stage to a close; the fruit of cultivation = the realm of severance (severing the practices of the path of seeing), the realm of freedom-from-craving (severing the practices of the path of cultivation), and the realm of cessation (the forever-extinguishing of all graspings of existence), a threefold liberation 〔T1579 0344b09〕 (the threefold unfolding of the three realms is furnished only by Dunlun; Kuiji, under this heading, omits it; Dunlun cites the Extensive Treatise's scriptural passage, "severing the practices / separating from the practices / extinguishing the practices" 〔T1828 0401c19〕). "Without discord-and-dispute" = the Buddha and his disciples share the same realizing-vision, and their meaning and phrase are evenly moistened-and-blended — the whole stage stands upon the bedrock of one same realizing-vision. (The Āgama reads "realm of no-craving"; the treatise reads "realm of freedom-from-craving" — the same referent, differently worded.) With this the six gates of the Stage of Meditative Equipoise are explained through.

原典Canonical · verbatim

復次，如世尊言：汝等苾芻，當樂空閑，勤修觀行，內心安住正奢摩他者。謂能遠離臥具貪著，或處空閑，或坐樹下，繫念現前，乃至廣說。名樂空閑。當知此言顯身遠離。若能於內九種住心，如是名為內心安住正奢摩他。當知此言顯心遠離。若樂處空閑，便能引發內心安住正奢摩他。若內心安住正奢摩他，便能引發毘鉢舍那。若於毘鉢舍那善修習已，即能引發於諸法中如實覺了。

復次，如世尊言：汝等苾芻，於三摩地當勤修習，無量、常委、安住正念者。謂先總標於三摩地勤修習已，後以三事別顯修相。無量者，謂四無量。常委者，謂常有所作，及委悉所作，故名常委。安住正念者，顯於四念住，安住其心。何故說此三種修相？謂依二種圓滿故。一者、世間圓滿，二者、出世圓滿。修無量故，便能引發世間圓滿。修正念故，便能引發出世圓滿。常委修故，於此二種速得通達；由此因緣，處二中說。是故但說三種修相。又無量者，顯奢摩他道。住正念者，顯毘鉢舍那道。常委者，顯此二種速趣證道。又無量者，顯趣福德行。住正念者，顯趣涅槃行。常委者，顯趣二種速圓滿行。先於奢摩他善修習已，後與毘鉢舍那方得俱行。修此二種三摩地故，如實覺了所知境界。

復次，如世尊言：修靜慮者，或有等持善巧，非等至善巧。廣說如經嗢柁南頌。

云何等持善巧？謂於空等三三摩地得善巧故。

云何非等至善巧？謂於勝處、遍處、滅盡等至不善巧故。

云何等至善巧，非等持善巧？謂於十種遍處等至及無想等至，若入若出俱得善巧，非於三三摩地。

云何俱善巧？謂於彼二俱善巧故。

云何俱不善巧？謂於彼二俱不善巧故。如是於先所說等持、等至中，隨其所應，當善建立。又說等持善巧非等至善巧者，謂於等持名句文身善知差別，非於能入等至諸行狀相差別。

云何等至善巧非等持善巧？謂如有一，善知能入隨一等至諸行狀相，亦能現入；而不善知此三摩地名句文身差別之相，亦不能知我已得入如是如是等持差別。有諸菩薩，雖能得入若百若千諸三摩地，而不了知彼三摩地名句文身，亦不能知我已得入如是如是等持差別。乃至未從諸佛所聞，及於已得第一究竟諸菩薩所而得聽聞，或自證得第一究竟。

云何為住？謂善取能入諸三摩地諸行狀相，善取彼故，隨其所欲能住於定，於三摩地無復退失。如是若住於定，若不退失，二俱名住。

云何為出？謂如有一，於能入定諸行狀相不復思惟，於不定地分別體相所攝定地不同類法作意思惟，出三摩地。或隨所作因故，或定所作因故，或期所作因故，而出於定。隨所作者，謂修治衣鉢等諸所作業。定所作者，謂飲食便利、承事師長等諸所作業。期所作者，謂如有一，先立期契，或許為他當有所作，或復為欲轉入餘定。由此因緣，出三摩地。何等為行？謂如所緣作種種行而入於定。謂麁行、靜行、病行、癰行、箭行、無常行等、若於彼彼三摩地中所有諸行。何等為狀？謂於諸定臨欲入時、便有此定相狀先起。由此狀故、彼自了知：我於如是如是相定，不久當入，或復正入。彼教授師由此狀故、亦了知彼不久當入如是如是相定。何等為相？謂二種相。一、所緣相，二、因緣相。所緣相者，謂分別體。由緣此故，能入諸定。因緣相者，謂定資糧。由此因緣，能入諸定。謂隨順定教誡教授，積集諸定所行資糧，修俱行欲，厭患有心。於亂不亂審諦了知、及不為他之所逼惱。或人所作，或非人所作，或音聲所作，或功用所作。

云何調善？謂若三摩地猶為有行之所拘執，如水被持；或為法性之所拘執，不靜不妙，非安隱道，亦非證得心一趣性；此三摩地不名調善，不隨所樂安隱而住。與此相違，名為調善。

云何猶為有行拘執？謂由誓願俱行思故，制伏外緣，持心於定。又於作意，要由功用方能運轉、不令內心於外流散。故作是說，如水被持。

云何法性之所拘執？謂觀下地為麁法性，觀於上地為靜法性。寂靜微妙，得安隱道，及能證得心一趣性，如五聖智三摩地中已略解釋。

云何所行？謂三摩地所行境界。由所得定，過此已上不能知故。如初靜慮，不能觀見第二靜慮。如是根度、數取趣度、亦不能知。

云何引發？謂能略攝廣文句義，及能成辦諸勝功德。

云何等愛？謂慚、愧、愛、敬、信、正思惟、正念、正知、根護、戒護、及無悔等樂為最後。由隨樂故，心便得定。與此相違，名不等愛，

云何等愛亦不等愛？謂如有一，於慚愧等少分成就，少不成就。謂具慚愧而無愛敬，乃至廣說。

云何為增？謂所得定轉復增長。

云何為減？謂所得定還復退失。

云何方便？謂趣彼二道。又止、舉、捨，當知如前止等相中已具分別。

復次，如分別靜慮經言：有靜慮者，即於興等謂之為衰。乃至廣說。此中四轉，當知二時顛倒。謂於三摩地若退墮時，若勝進時，趣退及退，俱名為衰；趣勝進道及與勝進，俱名為興。

云何應知於三摩地進時顛倒？彼謂我今退失離生喜樂，我今退失勝三摩地。謂靜慮者勤修習故，心趣寂靜，隨捨行故。從初靜慮入於第二靜慮近分，然於此事不善了知。於此位中，初靜慮地喜樂已過，第二靜慮地中所有喜樂猶未能得。便作是念：我今退失離生喜樂。遂還從彼退攝其心。當知如是修靜慮者其心顛倒。

云何應知於三摩地退時顛倒？謂如有一，得初靜慮，為涅槃故，積集資糧。彼於涅槃，已得所修資糧圓滿；由此因緣，或由功用，或復任運，起如是想作意現前。由如是想作意故，於諸色中乃至識中，了知如病乃至無我。由如是想作意故，從此無間，因世間定所生喜樂不復現行。便作是念：我今退失定生利益，及所依止。遂還從彼退攝其心。如是當知修靜慮者於三摩地退失顛倒。

云何當知於三摩地退失無倒？謂如有一，得初靜慮，便生喜足，不求上進，唯起愛味。由起如是欲俱行想作意故，遂便退失近欲界定。彼於此衰能了是衰，由此因緣，當知無倒。又由所得靜慮定故，自譽毀他。謂我所得此靜慮定，非餘能得。由起如此欲俱行想作意故，所有蓋纏轉增轉厚，便從定退。彼於此衰能了是衰，又以所得靜慮諸定顯示於他，為諸國王及王臣等當供養我。從定起已，尋思此事。由如是欲俱行想作意故，所有蓋纏轉增轉厚，餘如前說。如是當知修靜慮者於三摩地退失無倒。第二無倒，翻初無倒，應知其相。此二無倒，亦於二時應知其相。由依如是倒無倒處，安立四轉。

復次，如分別四撿行定經中，由四種相，撿行一切三摩地等。謂此等持是順退分，乃至此是順決擇分。

云何撿行？謂此是劣分、此是勝分、此殊勝分、此最勝分、如其次第。此復

云何？謂修定者，從初靜慮還退出已，於諸靜慮不復樂入，亦不思惟此行狀相。然欲俱行諸想作意數數現前，如先所說，從彼起已隨念愛味。當於爾時，修靜慮者應自撿行：我三摩地今成退劣。又修定者，從初靜慮還退出已，得聞隨順此定教法。謂初靜慮諸行狀相。慇懃懇到善取其相，令所得定堅住不忘。如是隨念順定法故，成順住分。當於爾時，應自撿行：我三摩地已成其勝，我三摩地已得安住，非退、非進、非趣決擇。又靜慮者，從初靜慮還退出已，得聞隨順第二靜慮教授之法；既得聞已，第二靜慮道俱行諸想作意數數現前。當於爾時，應自撿行：我三摩地已成殊勝，非退、非住，唯是勝進，非趣決擇。又修定者，從初靜慮還退出已，聞苦諦等相相應教法；既得聞已，苦諦等俱行諸想作意順決擇分數數現前。彼於爾時，當自撿行：我三摩地已成最勝，非退、非住，亦非勝進，然趣決擇。

復次，如經言：有眼、有色、乃至有意、有法；而諸苾芻，於此諸法若實若有都不領受。尚不受想，何況無想。此復

云何？謂諸苾芻於初靜慮具足安住，由此因緣，厭壞眼色乃至意法。由厭壞故威勢映奪，遂於眼中無有眼想，然有其想；乃至於法無有法想，然有其想。

云何有想？謂於眼等，作意思惟是苦、是集，或是病等，彼於諸法不受自相。如是乃至無所有處。此中正說無漏作意。

云何名為不受無想？謂不思惟一切相故，於盡滅中思惟寂靜。此中意說離諸相想，名為無想。又說安住滅盡定者，一切諸想皆不生起。

復次，如經中說四種趣道。

云何宴坐，於諸法中思惟簡擇？謂有苾芻，先已證得初靜慮等，而未見諦。由聽正法及多聞故，而能宴坐，依三摩地，於苦等諦發起現觀。如是行者，依增上心，修增上慧。又有苾芻，如實知苦乃至知道，而未證得初靜慮等。彼便宴坐，思惟諸法。如是行者，依增上慧，修增上心。第三行者，名為俱得。奢摩他、毘鉢舍那雙雜轉故。第四行者，先已證得初靜慮等，未聽正法，未習多聞；後從大師或餘尊所，聞見諦法，或復得聞斷餘結法；由此得入真諦現觀，或復證得阿羅漢果。彼既證得出離所引大善喜悅，由能制伏諸掉舉心，復還宴坐。如是坐已，安心住於靜慮、等至。最初趣道，引見道故；第二、第三，引修道故；第四趣道，為俱引故。

復次，如經中說有四淨勝。為求清淨，此最為勝，故名淨勝。

云何為淨？

云何為勝？謂所得、所證、所引戒等，若圓滿、若攝受，是名為淨。發勤精進，未滿令滿，是名為勝。

云何尸羅圓滿攝受？謂若有一，雖住具戒，亦能守護別解脫律儀，而於軌則及所行中未能具足，未於小罪深見怖畏。此於尸羅，未名圓滿。若於一切皆悉滿足，乃名圓滿。如是名為尸羅圓滿。若於長時串修習故，便於根門善守而住，廣說乃至即於尸羅攝成自體，自性安住。如是名為尸羅攝受。

云何三摩地圓滿？謂若已得加行究竟果，或第四靜慮，乃名圓滿。於此下位，皆未圓滿。

云何三摩地攝受？謂彼所得三摩地等後時清淨。又三摩地不為有行之所拘執，乃至廣說。

云何見圓滿？謂聞他音，及如理作意故，正見得生。由此正見，雖能知苦乃至知道，若未如實，猶不得名正見圓滿。若能於彼如實了知，爾時方名正見圓滿。

云何見攝受？謂於後時諸漏永盡，乃至廣說。

云何解脫圓滿？謂若由有學智見解脫貪等，未名圓滿。若由無學智見得解脫者，乃名圓滿。

云何解脫攝受？謂若行、若住，常不退失現法樂住，如是名為解脫攝受。

復次，如經言：心清淨行苾芻，於時時間，應正作意思惟五相，乃至廣說。方便勤修增上心者，乃得名為心清淨行。諸惡不善欲等尋思，及親里等所有尋思，皆於此行能為障礙。略有三種補特伽羅。由軟中上尋思行者，有差別故。初由正思惟所餘相故，令彼尋思不復現行。第二由見尋思深過患故，或復不念不思惟故，令彼尋思不復現行。

云何不念及不思惟？由善於內安心等故。第三補特伽羅，非初即能令彼一切皆不現行，要當方便令尋思行漸漸歇薄；麁既息已，漸當制伏。若猶未能於尋思路尋思所緣深生厭怖，當以厭患俱行之心多思惟力，於彼尋思俱行之心調練制伏。如是三種補特伽羅，分為五種。

復次，盪塵經中，佛世尊言：當如陶鍊生金之法，陶鍊其心，乃至廣說。如是等義

云何應知？謂陶鍊生金、略有三種。一、除垢陶鍊，二、攝受陶鍊，三、調柔陶鍊。除垢陶鍊者，謂從金性中、漸漸除去麁中細垢，乃至惟有淨金沙在。攝受陶鍊者，謂即於彼鄭重銷煮。調柔陶鍊者，謂銷煮已，更細鍊治瑕隙等穢。如金性內所有生金，種性位中心淨行者，當知亦爾。謂堪能證般涅槃者。問：從何位名心淨行者？答：從得淨信求出家位。此於在家及出家位，有麁、中、細三種垢穢。其在家者由二為障、不令出家。一、不善業。謂常樂安處身語惡行。二、邪惡見。謂撥無世間真阿羅漢正行正至。此於已得淨信位前，能為障礙。欲等尋思障出家者，令其不能心生喜樂。親等尋思障憙樂者，令其不能恒修善法。由斷彼故，恒修善法，速得圓滿純淨之心，有尋有伺，如淨金沙，是名為心除垢陶鍊。猶如生金仍未銷煮。若有復能止息尋思，乃至具足安住第四靜慮，是名為心攝受陶鍊。由能攝受無尋無伺三摩地故。猶如生金已被銷煮。若三摩地不為有行之所拘執，乃至廣說，是名為心調柔陶鍊。於神通法，隨其所欲能轉變故。如彼生金，已細鍊治瑕隙等穢。

復次，如經言：應於三相作意思惟，乃至廣說。應時時間作意思惟奢摩他等差別之相，不應一向。為欲對治沈掉等故。若於止、舉未串習者，惟一向修，是沈掉相。如此修者，當知住在方便道位。若時時間思惟捨相，如是在於成滿道位。亦由於此一向修故，於緣起法及聖諦中不思擇故，心不正定，不盡諸漏。於諸諦中，若未現觀、不能現觀；或已現觀，不得漏盡。初之二種，是三摩地能成辦道；第三一種，依三摩地盡諸漏道；是名略顯此中要義。於時時間作意思惟，遍一切故。

復次，有四正法，攝持聖教。何等為四？一者、遠離，二者、修習，三者、修果，四者、於聖教中無有乖諍。遠離者，謂山林、樹下、空閑靜室。修習者，謂住於彼勤修二法。謂奢摩他、毘鉢舍那。

云何已習奢摩他，依毘鉢舍那而得解脫？謂如有一，先已得初靜慮乃至第四靜慮。彼即依此三摩地故，如實知苦乃至知道。彼即依此毘鉢舍那，於見所斷諸煩惱中，心得解脫。

云何已習毘鉢舍那，依奢摩他心得解脫？謂如有一，如實知苦乃至知道。彼依如是增上慧故，發生靜慮。即由如是奢摩他故，於修所斷諸煩惱中，心得解脫。如是修習奢摩他、毘鉢舍那已，於諸界中而得解脫。見道所斷諸行斷故，名為斷界。修道所斷諸行斷故，名離欲界。一切有執皆永滅故，名為滅界。是名修果。於聖教中無乖諍者，所謂大師及諸弟子，若義、若句、若文，於文句義平等潤洽，互相隨順；非如異道施設見解，種種非一，差別不同。第一句者，所謂前句。若以此句問於初一，即以此句而問第二。設於初一依蘊而問，復於第二依餘問者，便不得名與第一句平等潤洽，互相隨順。

The canonical text stands in Chinese only. This edition renders the essence, the plain reading, the exposition and the apparatus into English — never the sūtra itself. Switch to 漢讀本 or 並行雙語 above to read it.

白話Plain reading

一、身心遠離，引如實覺

再者，如世尊說：「汝等苾芻，當樂空閑、勤修觀行、內心安住正奢摩他。」——能遠離臥具的貪著，或處空閑、或坐樹下、繫念現前（乃至廣說），名「樂空閑」，當知這話顯「身遠離」；若能於內修「九種住心」，名「內心安住正奢摩他」，當知這話顯「心遠離」。若樂處空閑，便能引發內心安住的正奢摩他；若內心安住正奢摩他，便能引發毘鉢舍那；若於毘鉢舍那善修習了，即能於諸法中「如實覺了」。

二、於三摩地修無量、常委、安住正念

再者，如世尊說：「汝等苾芻，於三摩地當勤修習——無量、常委、安住正念。」這是先總標「於三摩地勤修習」，後以三事別顯修相。「無量」是四無量；「常委」是常有所作、及委悉（周詳）所作，故名常委；「安住正念」是顯於四念住安住其心。何故說這三種修相？依二種圓滿故——一世間圓滿、二出世圓滿：修無量能引世間圓滿，修正念能引出世圓滿，常委修故於此二種速得通達；由此處二者之中而說，故但說三種修相。又：無量顯奢摩他道、住正念顯毘鉢舍那道、常委顯此二速趣證道；又無量顯趣福德行、住正念顯趣涅槃行、常委顯趣二種速圓滿行。先於奢摩他善修了，後與毘鉢舍那方得俱行；修此二種三摩地故，如實覺了所知境界。

三、等持善巧·等至善巧（修靜慮者）

再者，如世尊說：修靜慮的人，或有「等持善巧、非等至善巧」等四類，詳細如經中的嗢拕南頌所說。

什麼是「等持善巧」？就是對空、無願、無相三三摩地獲得善巧。什麼是「非等至善巧」？就是對勝處、遍處、滅盡等至尚未獲得善巧。
什麼是「等至善巧、非等持善巧」？就是對十種遍處等至及無想等至，無論入定或出定都獲得善巧，卻未對三三摩地獲得善巧。
什麼是「二者俱善巧」？就是對等持與等至二者都獲得善巧。什麼是「二者俱不善巧」？就是對等持與等至二者都未獲得善巧。對前面所說的等持與等至，應當隨其所應而善加建立這四類。又所謂「等持善巧、非等至善巧」，是對等持的名身、句身、文身善於了知其差別，卻不善知能入等至的各種行、狀、相之差別；所謂「等至善巧、非等持善巧」，是有人善於了知能入任何一種等至的各種行、狀、相，也確實能夠現前入定，卻不善知這些三摩地的名身、句身、文身差別之相，也不能知道「我已經進入如此如此的等持差別」。有些菩薩雖能進入數百、數千種三摩地，卻仍不了知那些三摩地的名身、句身、文身，也不能知道自己已經進入如此如此的等持差別；直到從諸佛處聽聞，或從已證得第一究竟的諸菩薩處聽聞，或自己證得第一究竟，方能了知。

〔此下別釋諸門〕住：什麼是「住」？就是善於取得能入各種三摩地的行、狀、相；因為善於取得它們，所以能隨自己的意欲住於定中，對三摩地不再退失。這樣，無論是住於定中，或是住定而不退失，二者都稱為「住」。出：什麼是「出」？有人不再思惟能入定的各種行、狀、相，轉而對不定地中由分別體相所攝、與定地不同類的法作意思惟，因而出三摩地。或者因隨所作而出定，或者因固定所作而出定，或者因預期所作而出定。「隨所作」，是修治衣鉢等各種事業；「定所作」，是飲食、便利、承事師長等必須做的事業；「期所作」，是有人先立下期限與約定，或答應替別人做某事，或想要轉入其他定，因此出三摩地。行：什麼是「行」？就是按照所緣而作種種行相，因而入定，例如麁行、靜行、病行、癰行、箭行、無常行等，以及任何三摩地中所有的行相。狀：什麼是「狀」？各種定將要進入時，便有該定的相狀預先生起。由這種相狀，修定者自己知道：「我不久將進入具有如此相狀的定，或正在進入此定。」他的教授師也由這種相狀而知道：此人不久將進入具有如此相狀的定。相：什麼是「相」？有兩種相：第一，所緣相；第二，因緣相。所緣相，就是分別體；以它為所緣，所以能入各種定。因緣相，就是定的資糧；以這些因緣，所以能入各種定。這些資糧是：隨順定的教誡與教授，積集各種定所行的資糧，修習與定俱行的欲，厭患有心，對散亂與不散亂審諦了知，以及不被他者所逼惱；所謂他者所作，包括人所作、非人所作、音聲所作與功用所作。調善：什麼是「調善」？若三摩地仍被「有行」所拘執，如同水被人把持；或被「法性」所拘執，以致不寂靜、不微妙，不是安隱之道，也不能證得心一趣性，這種三摩地不稱為調善，也不能隨修定者所樂而安隱地住。與這些情形相違，才稱為調善。什麼是被有行拘執？由與誓願俱行的思來制伏外緣、把心持守在定中；而且作意必須依靠功用才能運轉，不讓內心向外流散，所以說如同水被把持。什麼是被法性拘執？就是觀下地的法性為麁、觀上地的法性為靜。寂靜而微妙、獲得安隱之道，並且能證得心一趣性，已在五聖智三摩地中略作解釋。所行：什麼是「所行」？就是三摩地所行的境界。由於所得之定的限度，超過此定以上便不能了知；例如初靜慮不能觀見第二靜慮，對諸根的限度、數取趣的限度也不能了知。引發：什麼是「引發」？就是能以略義攝持廣大的文句義，並能成辦各種殊勝功德。等愛：什麼是「等愛」？就是慚、愧、愛、敬、信、正思惟、正念、正知、根護、戒護及無悔等，以「樂」作為最後；因為隨順於樂，心便得定。與此相違，就稱為「不等愛」。等愛亦不等愛：什麼是「既等愛也不等愛」？就是有人對慚愧等條件只有一部分成就、另一部分不成就，例如具有慚愧，卻沒有愛敬，乃至如經廣說。增：什麼是「增」？就是所得之定輾轉又再增長。減：什麼是「減」？就是所得之定後來又再退失。方便：什麼是「方便」？就是趣向增與減二者的道路；此外還有止、舉、捨，應知已在前文「止等相」中具體分別。

四、分別靜慮經：興衰四轉與進退顛倒

再者，如《分別靜慮經》說：有靜慮的人，就在「興」等之中卻當作是「衰」（乃至廣說）。此中有四轉，當知是二時顛倒——於三摩地若退墮時、若勝進時，趣退及退俱名為「衰」，趣勝進道及勝進俱名為「興」。

怎麼知道「於三摩地進時顛倒」？他想「我今退失了離生喜樂、退失了勝三摩地」——其實是靜慮者勤修故心趣寂靜、隨捨行故，從初靜慮入第二靜慮的近分，可他不善了知：此位中初靜慮地的喜樂已過、第二靜慮地的喜樂猶未得，便念「我今退失離生喜樂」，遂從那裡退攝其心。這就是修靜慮者「進時謂退」的顛倒。
怎麼知道「於三摩地退時顛倒」？有人已得初靜慮，為了涅槃而積集資糧；等到所修的涅槃資糧圓滿，或由刻意用功，或自然任運，生起如此的想作意。他對色乃至識，了知為病乃至無我。由這種想作意，緊接著世間定所生的喜樂不再現行，他便想：「我現在退失了定所生的利益及其所依止。」於是又從這裡退攝其心。應知這就是修靜慮者「退時謂退」的顛倒。
怎麼知道「於三摩地退失無倒」？有人得到初靜慮便生喜足，不求上進，只生愛味；由欲俱行想作意而退失接近欲界的定。他對這種衰退能了知確是衰退，所以沒有顛倒。又有人因所得的靜慮定而自我讚譽、毀謗他人，心想：「我所得的這種靜慮定，不是其他人所能獲得。」由這種欲俱行想作意，他的蓋纏輾轉增長、輾轉深厚，便從定退；他對這種衰退能了知確是衰退，所以沒有顛倒。又有人向他人顯示所得的各種靜慮定，想使國王、王臣等供養自己；出定之後便尋思此事。由這種欲俱行想作意，他的蓋纏也輾轉增長、輾轉深厚，其餘如前所說。第二種無倒與第一種無倒相反，應知其相；這兩種無倒在兩個時位中，也應了知各自的行相。依於這些顛倒與無倒之處，才安立前說四轉。

五、分別四撿行定經

再者，如《分別四撿行定經》說：由四種相，撿（檢核）一切三摩地等——此等持是順退分，乃至此是順決擇分。什麼是撿行？就是「此是劣分、此是勝分、此殊勝分、此最勝分」，如其次第。又如何？修定者從初靜慮退出後，若於諸靜慮不再樂於進入，也不思惟它們的行、狀、相，反而使欲俱行的各種想作意屢屢現前，並像前面所說，出定後隨念愛味，當自撿行：「我的三摩地現在已經退劣。」這是劣分，也就是順退分。若得聞隨順此定的教法，慇懃懇到、善取其相，使所得之定堅固安住而不忘失，當自撿行：「我的三摩地已成為勝分，已經安住，既非退失，也非勝進，也不趣向決擇。」這是勝分，也就是順住分。若得聞第二靜慮的教授，其道俱行的想作意屢屢現前，當自撿行：「我的三摩地已成殊勝，既非退失，也非安住，只是勝進，卻不趣向決擇。」這是殊勝分，也就是順勝分。若聽聞與苦諦等行相相應的教法，苦諦等俱行、順決擇分的想作意屢屢現前，當自撿行：「我的三摩地已成最勝，既非退失，也非安住，也非只是勝進，而是趣向決擇。」這是最勝分，也就是順決擇分。

六、於六境不受想無想經

再者，如經說：有眼、有色，乃至有意、有法；而諸苾芻於此諸法「若實若有都不領受」——尚不受「想」，何況「無想」。此復如何？謂諸苾芻於初靜慮具足安住，由此厭壞眼色乃至意法，由厭壞故威勢映奪，遂於眼中無有「眼想」、然有其想，乃至於法無有「法想」、然有其想。何謂「有想」？於眼等作意思惟是苦、是集、或是病等，他於諸法不受自相（如是乃至無所有處；此中正說無漏作意）。何謂「不受無想」？謂不思惟一切相、於盡滅中思惟寂靜——此中意說「離諸相想」名為無想；又說安住滅盡定者，一切諸想皆不生起。

七、四種趣道經

再者，如經說四種趣道。

怎麼「宴坐、於諸法中思惟簡擇」？有苾芻先已證得初靜慮等、而未見諦，由聽正法及多聞，能宴坐依三摩地、於苦等諦發起現觀——這是「依增上心修增上慧」。
又有苾芻如實知苦乃至知道、而未證得初靜慮等，便宴坐思惟諸法——這是「依增上慧修增上心」。
第三行者名「俱得」，奢摩他、毘鉢舍那雙雜（並）轉故。
第四行者先證初靜慮等、未聽正法未習多聞，後從大師或餘尊所聞見諦法、或聞斷餘結法，由此入真諦現觀、或證阿羅漢果；既得出離所引的大善喜悅，由能制伏掉舉心，復還宴坐，安心住於靜慮等至。

最初趣道引見道，第二、第三引修道，第四趣道為「俱引」（見道修道俱引）。

八、四淨勝經

再者，如經說有四淨勝——為求清淨，此最為勝，故名淨勝。什麼是「淨」？什麼是「勝」？所得、所證、所引的戒等，若圓滿、若攝受，名為「淨」；發勤精進、未滿令滿，名為「勝」。

尸羅圓滿攝受：雖住具戒、能護別解脫律儀，而於軌則及所行未具足、未於小罪深見怖畏，這於尸羅未名圓滿；若一切皆滿足乃名圓滿。若長時串修故便於根門善守而住（廣說乃至即於尸羅攝成自體、自性安住），名尸羅攝受。
三摩地圓滿攝受：得加行究竟果、或第四靜慮乃名圓滿（下位皆未圓滿）；所得三摩地等後時清淨、又不為有行所拘執（乃至廣說），名三摩地攝受。
見圓滿攝受：由聞他音及如理作意故正見得生，由此正見雖能知苦乃至知道、若未如實猶不名正見圓滿，若能如實了知方名圓滿；於後時諸漏永盡（乃至廣說）名見攝受。
解脫圓滿攝受：若由有學智見解脫貪等未名圓滿，若由無學智見得解脫乃名圓滿；若行若住常不退失現法樂住，名解脫攝受。

九、心清淨行苾芻思惟五相經

再者，如經說：心清淨行的苾芻，於時時間應正作意思惟五相（乃至廣說）。方便勤修增上心者，乃得名為「心清淨行」；諸惡不善的欲等尋思、及親里等尋思，皆於此行能為障礙。略有三種補特伽羅（由軟、中、上尋思行者有差別）：初者由正思惟所餘相，令彼尋思不復現行；第二由見尋思深過患、或不念不思惟（即善於內安心），令彼尋思不復現行；第三非一下即能令彼一切不現行，要方便令尋思行漸漸歇薄，麁息已漸當制伏——若猶未能於尋思深生厭怖，當以厭患俱行之心、多思惟力，於彼尋思俱行之心調練制伏。如是三種補特伽羅，分為五種〔相〕。

十、盪塵經：陶鍊生金

再者，《盪塵經》中佛世尊說：「當如陶鍊生金之法，陶鍊其心」（乃至廣說）。這義如何知？陶鍊生金略有三種——一、除垢陶鍊（從金性中漸除麁、中、細垢，乃至唯有淨金沙在），二、攝受陶鍊（即於彼鄭重銷煮），三、調柔陶鍊（銷煮已更細鍊瑕隙等穢）。如金性內所有生金，種性位中的心淨行者當知亦爾——就是堪能證般涅槃的人。　問：從什麼位名「心淨行者」？答：從得淨信、求出家位。這在在家及出家位有麁、中、細三種垢穢：在家者由二為障不令出家——一不善業（常樂安處身語惡行）、二邪惡見（撥無世間真阿羅漢的正行正至），此於已得淨信位前能為障礙；欲等尋思障出家者令不能心生喜樂、親等尋思障喜樂者令不能恒修善法。由斷彼故恒修善法、速得圓滿純淨之心、有尋有伺，如淨金沙——名「心除垢陶鍊」（猶如生金仍未銷煮）。若復能止息尋思乃至具足安住第四靜慮——名「心攝受陶鍊」（由能攝受無尋無伺三摩地，猶如生金已被銷煮）。若三摩地不為有行所拘執（乃至廣說）——名「心調柔陶鍊」（於神通法隨欲能轉變，如彼生金已細鍊治瑕隙等穢）。

十一、於三相思惟經

再者，如經說：應於三相作意思惟（乃至廣說）。應時時間作意思惟奢摩他等的差別之相，不應一向（偏修一種），為對治沈、掉等故。若於止、舉未串習者唯一向修，是沈掉相（如此修者當知住在方便道位）；若時時間思惟「捨相」，如是在於成滿道位。也由於此一向修故，於緣起法及聖諦中不思擇故，心不正定、不盡諸漏；於諸諦中若未現觀則不能現觀、或已現觀則不得漏盡。初之二種（止、舉）是三摩地能成辦道，第三一種（捨）是依三摩地盡諸漏道——是名略顯此中要義。於時時間作意思惟，遍一切〔相〕故。

十二、以四法攝持聖教

再者，有四正法攝持聖教。哪四？一、遠離，二、修習，三、修果，四、於聖教中無有乖諍。

遠離：山林、樹下、空閑靜室。修習：住於彼處勤修二法——奢摩他、毘鉢舍那。
修果：怎麼「已習奢摩他、依毘鉢舍那而得解脫」？先得初靜慮乃至第四靜慮的人，即依此三摩地如實知苦乃至知道，即依此毘鉢舍那於見所斷諸煩惱中心得解脫。怎麼「已習毘鉢舍那、依奢摩他心得解脫」？如實知苦乃至知道的人，依此增上慧發生靜慮，即由此奢摩他於修所斷諸煩惱中心得解脫。如是修奢摩他、毘鉢舍那已，於諸界中得解脫——見道所斷諸行斷故名「斷界」，修道所斷諸行斷故名「離欲界」，一切有執皆永滅故名「滅界」：這名「修果」。
於聖教中無乖諍：大師及諸弟子，若義、若句、若文，於文句義平等潤洽、互相隨順；不像異道施設見解種種非一、差別不同。（所謂「第一句」就是前句：若以此句問初一、即以此句問第二；設於初一依蘊而問、復於第二依餘而問，便不得名與第一句平等潤洽、互相隨順。）

〔三摩呬多地至此終。〕

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.

1. Bodily and Mental Seclusion, Drawing Forth the Awakening-as-it-Truly-is

復次，如世尊言：汝等苾芻，當樂空閑，勤修觀行，內心安住正奢摩他者。謂能遠離臥具貪著，或處空閑，或坐樹下，繫念現前，乃至廣說。名樂空閑。當知此言顯身遠離。若能於內九種住心，如是名為內心安住正奢摩他。當知此言顯心遠離。若樂處空閑，便能引發內心安住正奢摩他。若內心安住正奢摩他，便能引發毘鉢舍那。若於毘鉢舍那善修習已，即能引發於諸法中如實覺了。

Furthermore, as the World-Honored One said: "You bhikṣus should delight in solitude, diligently cultivate the practice of contemplation, and inwardly abide in right tranquillity (śamatha)." — Being able to keep far from craving and attachment to one's bedding and seat, or dwelling in a solitary place, or sitting beneath a tree, keeping mindfulness present before one (and so on at length), is named "delighting in solitude"; know that these words display bodily seclusion. If one is able inwardly to cultivate the "nine stations of abiding the mind," this is named "inwardly abiding in right tranquillity"; know that these words display mental seclusion. If one delights in dwelling in solitude, one can then draw forth the inwardly-abiding right tranquillity; if the mind inwardly abides in right tranquillity, one can then draw forth insight (vipaśyanā); and if one has well cultivated insight, one is then able, among all phenomena, to "awaken to them as they truly are."

2. In Meditative Concentration, Cultivating the Immeasurable, the Constant-and-Thorough, and Abiding in Right Mindfulness

復次，如世尊言：汝等苾芻，於三摩地當勤修習，無量、常委、安住正念者。謂先總標於三摩地勤修習已，後以三事別顯修相。無量者，謂四無量。常委者，謂常有所作，及委悉所作，故名常委。安住正念者，顯於四念住，安住其心。何故說此三種修相？謂依二種圓滿故。一者、世間圓滿，二者、出世圓滿。修無量故，便能引發世間圓滿。修正念故，便能引發出世圓滿。常委修故，於此二種速得通達；由此因緣，處二中說。是故但說三種修相。又無量者，顯奢摩他道。住正念者，顯毘鉢舍那道。常委者，顯此二種速趣證道。又無量者，顯趣福德行。住正念者，顯趣涅槃行。常委者，顯趣二種速圓滿行。先於奢摩他善修習已，後與毘鉢舍那方得俱行。修此二種三摩地故，如實覺了所知境界。

Furthermore, as the World-Honored One said: "You bhikṣus, in meditative concentration you should diligently cultivate — the immeasurable, the constant-and-thorough, and abiding in right mindfulness." This first sets out overall "diligently cultivating in meditative concentration," and then, by three matters, separately displays the marks of cultivation. "The immeasurable" means the four immeasurables. "The constant-and-thorough" means constantly having something being done, and thoroughly (fully, in detail) doing it — hence it is named "constant-and-thorough." "Abiding in right mindfulness" displays abiding the mind in the four foundations of mindfulness. Why are these three marks of cultivation spoken of? Because they rest upon two kinds of perfection — first, worldly perfection; second, transcendent perfection: cultivating the immeasurable can draw forth worldly perfection, cultivating right mindfulness can draw forth transcendent perfection, and because one cultivates constantly-and-thoroughly one swiftly penetrates these two. It is by being spoken from this middle-point between the two that only three marks of cultivation are spoken of. Again: the immeasurable displays the path of tranquillity; abiding in right mindfulness displays the path of insight; the constant-and-thorough displays the path by which these two swiftly proceed to realization. Again: the immeasurable displays the practice heading toward merit; abiding in right mindfulness displays the practice heading toward nirvāṇa; the constant-and-thorough displays the practice heading toward the swift perfection of the two. Having first well cultivated tranquillity, one only then attains to practicing it together with insight; and because one cultivates these two meditative concentrations, one awakens as-it-truly-is to the field of the knowable.

3. Skill in Concentration · Skill in Attainment (For One Who Cultivates the Meditative Absorptions)

復次，如世尊言：修靜慮者，或有等持善巧，非等至善巧。廣說如經嗢柁南頌。

Furthermore, as the World-Honored One said: for one who cultivates the meditative absorptions, there may be "skill in concentration (samādhi) but not skill in attainment (samāpatti)" (set out at length as in the sutra's uddāna verse).

云何等持善巧？謂於空等三三摩地得善巧故。云何非等至善巧？謂於勝處、遍處、滅盡等至不善巧故。

What is skill in concentration? It is gaining skill in the three concentrations of emptiness and the rest. What is not skill in attainment? It is not being skilled in the attainments of the bases of mastery, the totalities, and cessation.

云何等至善巧，非等持善巧？謂於十種遍處等至及無想等至，若入若出俱得善巧，非於三三摩地。

What is skill in attainment but not skill in concentration? It is gaining skill, both in entering and in emerging, in the attainments of the ten totalities and the attainment of no-perception, but not in the three concentrations.

云何俱善巧？謂於彼二俱善巧故。云何俱不善巧？謂於彼二俱不善巧故。如是於先所說等持、等至中，隨其所應，當善建立。又說等持善巧非等至善巧者，謂於等持名句文身善知差別，非於能入等至諸行狀相差別。

What is skill in both? It is being skilled in both of those. What is skill in neither? It is being unskilled in both of those. Thus, among the concentration and the attainment spoken of above, one should establish them well, each according to what fits. Moreover, "skill in concentration but not skill in attainment" means: well knowing the distinctions among the names, phrases, and syllables of concentration, but not the distinctions among the modes and marks of the practices that can enter attainment.

云何等至善巧非等持善巧？謂如有一，善知能入隨一等至諸行狀相，亦能現入；而不善知此三摩地名句文身差別之相，亦不能知我已得入如是如是等持差別。有諸菩薩，雖能得入若百若千諸三摩地，而不了知彼三摩地名句文身，亦不能知我已得入如是如是等持差別。乃至未從諸佛所聞，及於已得第一究竟諸菩薩所而得聽聞，或自證得第一究竟。

What is skill in attainment but not skill in concentration? It is that a certain one well knows the modes and marks of the practices that can enter some one attainment, and is able actually to enter it, yet does not well know the marks of the distinctions among the names, phrases, and syllables of this concentration, and cannot know "I have entered such-and-such a distinction of concentration." There are bodhisattvas who, though able to enter concentrations by the hundreds or by the thousands, yet do not comprehend their names, phrases, and syllables, and cannot know "I have entered such-and-such a distinction of concentration" — until they hear it from the buddhas, or come to hear it from bodhisattvas who have gained the supreme ultimate, or themselves realize the supreme ultimate.

〔The following separately explains the several gates.〕 Abiding: well grasping the modes and marks of the practices that can enter the several concentrations; because one grasps them well, one can abide in concentration according to one's wish and no longer falls back from concentration (thus, whether one abides in concentration or does not fall back, both alike are named "abiding"). Emerging: no longer reflecting on the modes and marks of the practices that can enter concentration, but attending to and reflecting upon "phenomena of a kind unlike the concentrated ground" subsumed under the discriminated essence-marks of the non-concentrated ground, and so emerging from concentration; or emerging from concentration on account of some task to be done (the works of mending robe and bowl and the like), or on account of some fixed thing to be done (the works of eating, relieving oneself, attending upon one's teacher and elders, and the like), or on account of something appointed to be done (having first set an appointment, or promised to do something for another, or wishing to shift into another concentration). Practice-modes: entering concentration by making the various practice-modes according to their object — namely the mode of coarseness, the mode of stillness, the mode of disease, the mode of the boil, the mode of the arrow, the mode of impermanence, and the rest. Signs-of-onset: when the several concentrations are about to be entered, there arises beforehand this concentration's sign-of-onset; through this sign, both oneself and one's instructing teacher know "ere long I (he) shall enter such-and-such a marked concentration." Marks: of two kinds — the object-mark (the discriminated essence; by taking this as object one can enter the several concentrations) and the causal-mark (the equipment for concentration; by this one can enter the several concentrations — namely the admonition and instruction that accord with concentration, the amassing of the equipment of practice for concentration, the cultivation of the desire that co-operates, the wearying disgust with a mind that has [wandering], the careful and clear discernment of what is disturbed and undisturbed, and not being oppressed by others 〔by persons, non-humans, sounds, or exertion〕). Well-tempered: if a concentration is still held bound by "the volitionally-conditioned" (like water held), or held bound by "the nature of phenomena," and is not still, not sublime, is not the path of peace, and cannot realize the mind's one-pointedness of course, then this concentration is not named well-tempered, and does not abide peacefully as one pleases; what is contrary to this is named well-tempered. 〔What is "held bound by the volitionally-conditioned"? By the deliberation that co-operates with a vow one subdues outer conditions and holds the mind in concentration, needing exertion in order to keep it turning and not letting the inner mind scatter outward — hence it is said to be "like water held." What is "held bound by the nature of phenomena"? Contemplating the lower ground as coarse and the higher ground as still, so that stillness and subtlety gain the path of peace and can realize the mind's one-pointedness of course — as was briefly explained already within the concentration of the five noble knowledges.〕 Range: the field ranged over by a concentration — by the concentration one has gained, one cannot know beyond this (just as in the first meditative absorption one cannot contemplate and see the second meditative absorption, and cannot know the measure of the faculties or the measure of the persons either). Drawing-forth: being able briefly to gather in the meaning of extensive text and phrase, and being able to accomplish the several excellent qualities. Even-loving: conscience, shame, love, reverence, faith, right reflection, right mindfulness, right knowing, guarding of the faculties, guarding of the precepts, and freedom from remorse — with "joy" as the last of them; for by following joy the mind attains concentration. What is contrary to this is named "not even-loving." Even-loving and yet not even-loving: accomplishing a small part of conscience, shame, and the rest, and a small part not accomplished (as when one has conscience and shame but lacks love and reverence, and so on). Increase: the concentration one has gained grows further. Decrease: the concentration one has gained falls back and is lost again. Means: what heads toward those two paths 〔of increase and decrease〕; and the calming, the rousing, and the equanimity — as was fully distinguished before within the "marks of calming and the rest."

4. The Sutra Distinguishing the Meditative Absorptions: The Four Turnings of Waxing and Waning, and the Inversions of Advance and Retreat

復次，如分別靜慮經言：有靜慮者，即於興等謂之為衰。乃至廣說。此中四轉，當知二時顛倒。謂於三摩地若退墮時，若勝進時，趣退及退，俱名為衰；趣勝進道及與勝進，俱名為興。

Furthermore, as the Sutra Distinguishing the Meditative Absorptions says: there is one with meditative absorption who, right within "waxing" and the rest, takes it to be "waning" (and so on at length). Herein there are four turnings; know that they are inversions at two times — with respect to a concentration, whether at the time of falling back or at the time of advancing forward: heading toward retreat, together with retreat, are both named "waning"; heading toward the path of advance, together with advance, are both named "waxing."

云何應知於三摩地進時顛倒？彼謂我今退失離生喜樂，我今退失勝三摩地。謂靜慮者勤修習故，心趣寂靜，隨捨行故。從初靜慮入於第二靜慮近分，然於此事不善了知。於此位中，初靜慮地喜樂已過，第二靜慮地中所有喜樂猶未能得。便作是念：我今退失離生喜樂。遂還從彼退攝其心。當知如是修靜慮者其心顛倒。

How is one to know "inversion at the time of advance in concentration"? He thinks, "I have now lost the joy-and-ease born of seclusion; I have now lost the superior concentration." — This is because the one with meditative absorption, by diligent cultivation, has his mind heading toward stillness and following the practice of equanimity; from the first meditative absorption he enters the access of the second meditative absorption, yet does not well understand this matter: in this phase, the joy-and-ease of the ground of the first absorption has already passed, while the joy-and-ease within the ground of the second absorption has not yet been gained. So he thinks, "I have now lost the joy-and-ease born of seclusion," and thereupon withdraws his mind back from there. Know that such a cultivator of the meditative absorptions has an inverted mind.

云何應知於三摩地退時顛倒？謂如有一，得初靜慮，為涅槃故，積集資糧。彼於涅槃，已得所修資糧圓滿；由此因緣，或由功用，或復任運，起如是想作意現前。由如是想作意故，於諸色中乃至識中，了知如病乃至無我。由如是想作意故，從此無間，因世間定所生喜樂不復現行。便作是念：我今退失定生利益，及所依止。遂還從彼退攝其心。如是當知修靜慮者於三摩地退失顛倒。

How is one to know "inversion at the time of retreat in concentration"? It is that a certain one, having gained the first meditative absorption, amasses equipment for the sake of nirvāṇa. Having gained the perfection of the equipment cultivated toward nirvāṇa, then by this cause — whether by exertion or spontaneously — such a perception-and-attention arises before him: by that perception-and-attention he understands, in the several forms and on down through consciousness, "it is like a disease" and on down to "it is without self." By that perception-and-attention, immediately thereafter the joy-and-ease born from the worldly concentration no longer occurs. So he thinks, "I have now lost the benefit born of concentration, together with its basis," and thereupon withdraws his mind back from there. Thus is one to know the cultivator's inversion of retreat with respect to concentration.

云何當知於三摩地退失無倒？謂如有一，得初靜慮，便生喜足，不求上進，唯起愛味。由起如是欲俱行想作意故，遂便退失近欲界定。彼於此衰能了是衰，由此因緣，當知無倒。又由所得靜慮定故，自譽毀他。謂我所得此靜慮定，非餘能得。由起如此欲俱行想作意故，所有蓋纏轉增轉厚，便從定退。彼於此衰能了是衰，又以所得靜慮諸定顯示於他，為諸國王及王臣等當供養我。從定起已，尋思此事。由如是欲俱行想作意故，所有蓋纏轉增轉厚，餘如前說。如是當知修靜慮者於三摩地退失無倒。第二無倒，翻初無倒，應知其相。此二無倒，亦於二時應知其相。由依如是倒無倒處，安立四轉。

How is one to know "loss with respect to concentration, but without inversion"? It is that a certain one, having gained the first meditative absorption, gives rise to contentment, does not seek further advance, and raises up only a relishing craving. Because he raises up such a perception-and-attention co-operating with desire, he thereupon loses and falls back into a concentration close to the desire-realm. He is able to understand of this waning that it is waning; by this cause, know that he is without inversion. Again, on account of the absorption-concentration he has gained, he praises himself and disparages others, thinking, "this absorption-concentration I have gained is not something others can gain." Because he raises up such a perception-and-attention co-operating with desire, whatever hindrances and entanglements he has grow ever more and ever thicker, and he then falls back from concentration. He is able to understand of this waning that it is waning. Again, he displays to others the several absorption-concentrations he has gained, [thinking] "kings and royal ministers and the like will make offerings to me"; having risen from concentration, he keeps pondering this matter; and because of such a perception-and-attention co-operating with desire, whatever hindrances and entanglements he has grow ever more and ever thicker (the rest as said before). Thus is one to know the cultivator's loss with respect to concentration, but without inversion. The second non-inversion, being the reverse of the first non-inversion, is to be understood in its marks; and these two non-inversions too are to be understood in their marks at two times. It is by resting upon these sites of inversion and non-inversion that the four turnings are established.

5. The Sutra Distinguishing the Four Examinings of Practice in Concentration

復次，如分別四撿行定經中，由四種相，撿行一切三摩地等。謂此等持是順退分，乃至此是順決擇分。

Furthermore, as the Sutra Distinguishing the Four Examinings of Practice in Concentration says: by four kinds of mark, one examines the practice of all the concentrations and the like — namely, this concentration is a portion conducing to retreat, and on down to, this is a portion conducing to penetrating discernment.

云何撿行？謂此是劣分、此是勝分、此殊勝分、此最勝分、如其次第。此復云何？謂修定者，從初靜慮還退出已，於諸靜慮不復樂入，亦不思惟此行狀相。然欲俱行諸想作意數數現前，如先所說，從彼起已隨念愛味。當於爾時，修靜慮者應自撿行：我三摩地今成退劣。又修定者，從初靜慮還退出已，得聞隨順此定教法。謂初靜慮諸行狀相。慇懃懇到善取其相，令所得定堅住不忘。如是隨念順定法故，成順住分。當於爾時，應自撿行：我三摩地已成其勝，我三摩地已得安住，非退、非進、非趣決擇。又靜慮者，從初靜慮還退出已，得聞隨順第二靜慮教授之法；既得聞已，第二靜慮道俱行諸想作意數數現前。當於爾時，應自撿行：我三摩地已成殊勝，非退、非住，唯是勝進，非趣決擇。又修定者，從初靜慮還退出已，聞苦諦等相相應教法；既得聞已，苦諦等俱行諸想作意順決擇分數數現前。彼於爾時，當自撿行：我三摩地已成最勝，非退、非住，亦非勝進，然趣決擇。

What is "examining the practice"? It is: this is the inferior portion, this is the superior portion, this is the surpassing portion, this is the most-surpassing portion, in that sequence. And how is this? — A cultivator of concentration, having fallen back and emerged from the first meditative absorption, no longer delights to enter the meditative absorptions, and no longer reflects on their practice-modes and signs-of-onset; yet the several perceptions-and-attentions co-operating with desire come before him again and again, and (as said before) having risen from that concentration he follows and recalls its relishing. At that time the cultivator should examine his own practice: "my concentration has now become one of retreat-inferiority" (the inferior portion = the portion conducing to retreat). Again, a cultivator of concentration, having fallen back and emerged from the first meditative absorption, comes to hear the teaching-Dharma that accords with this concentration — namely the practice-modes and signs-of-onset of the first meditative absorption — and diligently and earnestly grasps their marks well, making the concentration he has gained abide firmly and not be forgotten; because he thus recalls the Dharma that accords with concentration, it becomes the portion conducing to abiding. At that time he should examine his own practice: "my concentration has become superior, my concentration has come to abide firmly — it is not retreating, not advancing, not heading toward penetrating discernment" (the superior portion = the portion conducing to abiding). Again, one with meditative absorption, having fallen back and emerged from the first meditative absorption, comes to hear the teaching-Dharma that accords with the second meditative absorption; having heard it, the several perceptions-and-attentions co-operating with the path of the second meditative absorption come before him again and again. At that time he should examine his own practice: "my concentration has become surpassing — it is not retreating, not abiding, it is solely advancing, and does not head toward penetrating discernment" (the surpassing portion = the portion conducing to advance). Again, a cultivator of concentration, having fallen back and emerged from the first meditative absorption, hears the teaching-Dharma corresponding to the marks of the truth of suffering and the rest; having heard it, the several perceptions-and-attentions co-operating with the truth of suffering and the rest, conducing to penetrating discernment, come before him again and again. At that time he should examine his own practice: "my concentration has become most-surpassing — it is not retreating, not abiding, and not advancing either, yet it heads toward penetrating discernment" (the most-surpassing portion = the portion conducing to penetrating discernment).

6. The Sutra on Not Receiving Perception or Non-Perception with Respect to the Six Objects

復次，如經言：有眼、有色、乃至有意、有法；而諸苾芻，於此諸法若實若有都不領受。尚不受想，何況無想。此復云何？謂諸苾芻於初靜慮具足安住，由此因緣，厭壞眼色乃至意法。由厭壞故威勢映奪，遂於眼中無有眼想，然有其想；乃至於法無有法想，然有其想。

Furthermore, as a sutra says: there is the eye, there is form, and on down to there is the mind, there is mental-object; yet the bhikṣus, with respect to these phenomena, whether as real or as existent, do not receive them at all — they do not even receive "perception," how much less "non-perception." And how is this? — The bhikṣus, fully abiding in the first meditative absorption, by this cause wearily reject the eye and form, and on down to the mind and mental-object; and because of this weary rejection, [their] majestic force overwhelms [these], so that within the eye there is no "eye-perception," yet there is a [different] perception, and on down to, with respect to mental-object there is no "mental-object-perception," yet there is a [different] perception.

云何有想？謂於眼等，作意思惟是苦、是集，或是病等，彼於諸法不受自相。如是乃至無所有處。此中正說無漏作意。云何名為不受無想？謂不思惟一切相故，於盡滅中思惟寂靜。此中意說離諸相想，名為無想。又說安住滅盡定者，一切諸想皆不生起。

What is "there is a [different] perception"? It is that toward the eye and the rest one attends and reflects "this is suffering, this is origination," or "this is a disease," and so on, so that with respect to these phenomena one does not receive their intrinsic marks (and thus on up through the base of nothingness; here it speaks precisely of uncontaminated attention). What is called "not receiving non-perception"? It is that, because one does not reflect on any mark at all, one reflects upon stillness within the exhaustion-and-cessation. Here the intended sense is that being apart from all mark-perception is named "non-perception"; and it is further said that for one abiding in the attainment of cessation, not one of all the perceptions arises.

7. The Sutra on the Four Ways of Proceeding on the Path

復次，如經中說四種趣道。

Furthermore, as a sutra teaches four ways of proceeding on the path.

云何宴坐，於諸法中思惟簡擇？謂有苾芻，先已證得初靜慮等，而未見諦。由聽正法及多聞故，而能宴坐，依三摩地，於苦等諦發起現觀。如是行者，依增上心，修增上慧。又有苾芻，如實知苦乃至知道，而未證得初靜慮等。彼便宴坐，思惟諸法。如是行者，依增上慧，修增上心。第三行者，名為俱得。奢摩他、毘鉢舍那雙雜轉故。第四行者，先已證得初靜慮等，未聽正法，未習多聞；後從大師或餘尊所，聞見諦法，或復得聞斷餘結法；由此得入真諦現觀，或復證得阿羅漢果。彼既證得出離所引大善喜悅，由能制伏諸掉舉心，復還宴坐。如是坐已，安心住於靜慮、等至。最初趣道，引見道故；第二、第三，引修道故；第四趣道，為俱引故。

What is "sitting in quiet, and among all phenomena reflecting and discerning"? There is a bhikṣu who has already realized the first meditative absorption and the rest, but has not yet seen the truths; through listening to the true Dharma and much learning, he is able to sit in quiet, and in dependence on concentration gives rise to direct realization with respect to the truth of suffering and the rest. Such a practitioner, in dependence on the higher mind, cultivates the higher wisdom. Again, there is a bhikṣu who knows suffering as-it-truly-is and on down knows the path, but has not yet realized the first meditative absorption and the rest; he then sits in quiet, reflecting on all phenomena. Such a practitioner, in dependence on the higher wisdom, cultivates the higher mind. The third practitioner is named the one who "gains both," because tranquillity and insight turn twinned-and-conjoined. The fourth practitioner has already realized the first meditative absorption and the rest, but has not listened to the true Dharma nor practiced much learning; afterward, from the great teacher or from some other venerable one, he hears the Dharma of seeing the truths, or comes to hear the Dharma of severing the remaining fetters; by this he enters into the direct realization of the true truths, or comes to realize the fruit of arhatship. Having realized the great and wholesome gladness drawn forth by renunciation, and being able to subdue the several minds of restlessness, he once more sits in quiet; and having so sat, he settles his mind and abides in the meditative absorptions and the attainments. The first way of proceeding draws forth the path of seeing; the second and third draw forth the path of cultivation; the fourth way of proceeding is for the drawing-forth of both.

8. The Sutra on the Four Superiorities of Purification

復次，如經中說有四淨勝。為求清淨，此最為勝，故名淨勝。

Furthermore, as a sutra teaches, there are four superiorities-of-purification: for the seeking of purity, these are the most superior — hence they are named "superiorities-of-purification."

云何為淨？云何為勝？謂所得、所證、所引戒等，若圓滿、若攝受，是名為淨。發勤精進，未滿令滿，是名為勝。

What is "purity"? What is "superiority"? — The precepts and the rest that are gained, realized, and drawn forth, whether as perfected or as taken up-and-held, are named "purity"; the rousing of diligent effort, making the not-yet-full become full, is named "superiority."

云何尸羅圓滿攝受？謂若有一，雖住具戒，亦能守護別解脫律儀，而於軌則及所行中未能具足，未於小罪深見怖畏。此於尸羅，未名圓滿。若於一切皆悉滿足，乃名圓滿。如是名為尸羅圓滿。若於長時串修習故，便於根門善守而住，廣說乃至即於尸羅攝成自體，自性安住。如是名為尸羅攝受。

What is the perfection and taking-up of morality (śīla)? It is that a certain one, though he abides in the complete precepts and is also able to guard the code of individual liberation, is yet unable to be complete in the observances and in what is to be practiced, and does not deeply see dread with respect to small faults — this, with respect to morality, is not named perfected; only if he is fully complete in every respect is it named perfected — thus is it named the perfection of morality. If, through long cultivation strung together over time, he comes to guard the gates of the faculties well and abide (and so on at length, up to: with respect to morality he gathers it into his own substance, and abides in it by its own nature), thus is it named the taking-up of morality.

云何三摩地圓滿？謂若已得加行究竟果，或第四靜慮，乃名圓滿。於此下位，皆未圓滿。云何三摩地攝受？謂彼所得三摩地等後時清淨。又三摩地不為有行之所拘執，乃至廣說。

What is the perfection of concentration? It is that only when one has gained the fruit of the culmination of intensified practice, or the fourth meditative absorption, is it named perfected; below this phase, all is not yet perfected. What is the taking-up of concentration? It is that the concentration one has gained becomes pure in later time, and moreover the concentration is not held bound by the volitionally-conditioned (and so on at length).

云何見圓滿？謂聞他音，及如理作意故，正見得生。由此正見，雖能知苦乃至知道，若未如實，猶不得名正見圓滿。若能於彼如實了知，爾時方名正見圓滿。云何見攝受？謂於後時諸漏永盡，乃至廣說。

What is the perfection of view? It is that, by hearing the voice of another and by attention that accords with principle, right view arises; through this right view, though one can know suffering and on down know the path, if it is not yet as-it-truly-is it is still not named the perfection of right view; only when one can understand it as-it-truly-is is it then named the perfection of right view. What is the taking-up of view? It is that in later time the several contaminants are forever exhausted (and so on at length).

云何解脫圓滿？謂若由有學智見解脫貪等，未名圓滿。若由無學智見得解脫者，乃名圓滿。云何解脫攝受？謂若行、若住，常不退失現法樂住，如是名為解脫攝受。

What is the perfection of liberation? It is that if by the knowing-and-seeing of one still in training one is liberated from craving and the rest, it is not yet named perfected; only if by the knowing-and-seeing of one beyond training one attains liberation is it named perfected. What is the taking-up of liberation? It is that whether walking or abiding one constantly does not fall back from the pleasant abiding in the present Dharma — thus is it named the taking-up of liberation.

9. The Sutra on the Bhikṣu of Purified-Mind Practice Reflecting on Five Marks

復次，如經言：心清淨行苾芻，於時時間，應正作意思惟五相，乃至廣說。方便勤修增上心者，乃得名為心清淨行。諸惡不善欲等尋思，及親里等所有尋思，皆於此行能為障礙。略有三種補特伽羅。由軟中上尋思行者，有差別故。初由正思惟所餘相故，令彼尋思不復現行。第二由見尋思深過患故，或復不念不思惟故，令彼尋思不復現行。云何不念及不思惟？由善於內安心等故。第三補特伽羅，非初即能令彼一切皆不現行，要當方便令尋思行漸漸歇薄；麁既息已，漸當制伏。若猶未能於尋思路尋思所緣深生厭怖，當以厭患俱行之心多思惟力，於彼尋思俱行之心調練制伏。如是三種補特伽羅，分為五種。

Furthermore, as a sutra says: the bhikṣu of purified-mind practice should, from time to time, rightly attend and reflect on five marks (and so on at length). Only one who by skillful means diligently cultivates the higher mind comes to be named "purified-mind practice." The several evil, unwholesome discursive thoughts of desire and the rest, and all the discursive thoughts of kinsfolk and the like, can all be an obstacle to this practice. In brief there are three kinds of person, since practitioners of soft, middling, and superior discursive thought differ. The first, by rightly reflecting on the remaining marks, makes those discursive thoughts no longer occur. The second, by seeing the deep peril of discursive thought, or else by not calling to mind and not reflecting, makes those discursive thoughts no longer occur. What is "not calling to mind and not reflecting"? It is by being good at settling the mind within, and the like. The third person is not able at the very outset to make all of them no longer occur, but must by skillful means make the running of discursive thought gradually thin out; the coarse having ceased, he gradually subdues [the rest]; and if he is still unable to generate deep wearied dread with respect to the paths of discursive thought and its objects, he should, with a mind co-operating with wearied disgust and by the force of much reflection, temper and subdue that mind co-operating with discursive thought. These three kinds of person are divided into five kinds 〔of mark〕.

10. The Dust-Washing Sutra: Smelting Raw Gold

復次，盪塵經中，佛世尊言：當如陶鍊生金之法，陶鍊其心，乃至廣說。如是等義云何應知？謂陶鍊生金、略有三種。一、除垢陶鍊，二、攝受陶鍊，三、調柔陶鍊。除垢陶鍊者，謂從金性中、漸漸除去麁中細垢，乃至惟有淨金沙在。攝受陶鍊者，謂即於彼鄭重銷煮。調柔陶鍊者，謂銷煮已，更細鍊治瑕隙等穢。如金性內所有生金，種性位中心淨行者，當知亦爾。謂堪能證般涅槃者。

Furthermore, in the Dust-Washing Sutra the Buddha, the World-Honored One, said: "One should smelt one's mind as by the method of smelting raw gold" (and so on at length). How is this and the like of meaning to be known? — The smelting of raw gold is, in brief, of three kinds: first, the smelting that removes dross; second, the smelting that takes up-and-holds; third, the smelting that renders supple. The smelting that removes dross means gradually removing from the gold-nature its coarse, middling, and fine dross, until there remains only clean gold-sand. The smelting that takes up-and-holds means, upon that, gravely melting and boiling it. The smelting that renders supple means, having melted and boiled it, refining still more finely the flaws, cracks, and other impurities. As is the raw gold within the gold-nature, so, know, is it also with the purified-mind practitioner in the phase of the lineage — namely, one capable of realizing parinirvāṇa.

問：從何位名心淨行者？答：從得淨信求出家位。此於在家及出家位，有麁、中、細三種垢穢。其在家者由二為障、不令出家。一、不善業。謂常樂安處身語惡行。二、邪惡見。謂撥無世間真阿羅漢正行正至。此於已得淨信位前，能為障礙。欲等尋思障出家者，令其不能心生喜樂。親等尋思障憙樂者，令其不能恒修善法。由斷彼故，恒修善法，速得圓滿純淨之心，有尋有伺，如淨金沙，是名為心除垢陶鍊。猶如生金仍未銷煮。若有復能止息尋思，乃至具足安住第四靜慮，是名為心攝受陶鍊。由能攝受無尋無伺三摩地故。猶如生金已被銷煮。若三摩地不為有行之所拘執，乃至廣說，是名為心調柔陶鍊。於神通法，隨其所欲能轉變故。如彼生金，已細鍊治瑕隙等穢。

Question: From what phase is one named "purified-mind practitioner"? Answer: From the phase of having gained pure faith and seeking to go forth [into homelessness]. In the lay phase and the gone-forth phase there are three kinds of dross-impurity — coarse, middling, and fine. The layman, by two things, is obstructed and not let go forth: first, unwholesome karma (constantly delighting to settle into evil conduct of body and speech); second, mistaken and evil views (denying that there is in the world any true arhat of right practice and right attainment) — these can be obstacles before the phase of having gained pure faith. The discursive thoughts of desire and the rest obstruct the one going forth, making him unable to give rise to gladness of mind; the discursive thoughts of kinsfolk and the like obstruct the one [seeking] gladness, making him unable constantly to cultivate wholesome phenomena. By severing those, constantly cultivating wholesome phenomena, he swiftly gains a perfect, pure and unmixed mind, with applied and sustained thought, like clean gold-sand — this is named the mind's smelting that removes dross (like raw gold not yet melted and boiled). If one is further able to still discursive thought, and on up to fully abiding in the fourth meditative absorption, this is named the mind's smelting that takes up-and-holds, because one can take up-and-hold the concentration without applied and without sustained thought (like raw gold already melted and boiled). If the concentration is not held bound by the volitionally-conditioned (and so on at length), this is named the mind's smelting that renders supple, because with respect to the Dharma of supernormal power one can transform things according to one's wish (like that raw gold whose flaws, cracks, and other impurities have been finely refined).

11. The Sutra on Reflecting upon the Three Marks

復次，如經言：應於三相作意思惟，乃至廣說。應時時間作意思惟奢摩他等差別之相，不應一向。為欲對治沈掉等故。若於止、舉未串習者，惟一向修，是沈掉相。如此修者，當知住在方便道位。若時時間思惟捨相，如是在於成滿道位。亦由於此一向修故，於緣起法及聖諦中不思擇故，心不正定，不盡諸漏。於諸諦中，若未現觀、不能現觀；或已現觀，不得漏盡。初之二種，是三摩地能成辦道；第三一種，依三摩地盡諸漏道；是名略顯此中要義。於時時間作意思惟，遍一切故。

Furthermore, as a sutra says: one should attend and reflect on three marks (and so on at length). One should, from time to time, attend and reflect on the distinct marks of tranquillity and the rest, and should not [do so] one-sidedly, in order to counteract sinking, restlessness, and the like. If one who has not strung together practice in calming and rousing cultivates one-sidedly only, that is a mark of sinking and restlessness (such a cultivator, know, dwells in the phase of the path of skillful means). If from time to time one reflects on the mark of equanimity, thus one is in the phase of the path of accomplishing-fully. Also because of this one-sided cultivation, since one does not reflect and discern within the Dharma of dependent origination and the noble truths, the mind is not rightly concentrated and does not exhaust the several contaminants: within the truths, if one has not directly realized them one cannot directly realize them, or, having directly realized them, one does not gain the exhaustion of contaminants. The first two 〔calming and rousing〕 are the path by which concentration can be accomplished; the third one 〔equanimity〕 is the path by which, in dependence on concentration, the several contaminants are exhausted — this is called briefly displaying the essential meaning herein. From time to time one attends and reflects, because it pervades all 〔the marks〕.

12. Upholding the Sacred Teaching by Four Dharmas

復次，有四正法，攝持聖教。何等為四？一者、遠離，二者、修習，三者、修果，四者、於聖教中無有乖諍。遠離者，謂山林、樹下、空閑靜室。修習者，謂住於彼勤修二法。謂奢摩他、毘鉢舍那。

Furthermore, there are four true Dharmas that uphold the sacred teaching. Which four? First, seclusion; second, cultivation; third, the fruit of cultivation; fourth, being without discord-and-dispute within the sacred teaching. Seclusion means mountain and forest, beneath trees, a solitary quiet chamber. Cultivation means abiding there and diligently cultivating the two Dharmas — namely tranquillity and insight.

云何已習奢摩他，依毘鉢舍那而得解脫？謂如有一，先已得初靜慮乃至第四靜慮。彼即依此三摩地故，如實知苦乃至知道。彼即依此毘鉢舍那，於見所斷諸煩惱中，心得解脫。云何已習毘鉢舍那，依奢摩他心得解脫？謂如有一，如實知苦乃至知道。彼依如是增上慧故，發生靜慮。即由如是奢摩他故，於修所斷諸煩惱中，心得解脫。如是修習奢摩他、毘鉢舍那已，於諸界中而得解脫。見道所斷諸行斷故，名為斷界。修道所斷諸行斷故，名離欲界。一切有執皆永滅故，名為滅界。是名修果。

What is "having practiced tranquillity, attaining liberation in dependence on insight"? It is that a certain one has already gained the first meditative absorption and on up to the fourth meditative absorption; in dependence on this concentration he knows suffering as-it-truly-is and on down knows the path, and in dependence on this insight, among the afflictions to be severed by the path of seeing, his mind attains liberation. What is "having practiced insight, attaining liberation of mind in dependence on tranquillity"? It is that a certain one knows suffering as-it-truly-is and on down knows the path; in dependence on such higher wisdom he gives rise to meditative absorption, and by such tranquillity, among the afflictions to be severed by the path of cultivation, his mind attains liberation. Having thus cultivated tranquillity and insight, one attains liberation among the several realms: because the practices to be severed by the path of seeing are severed, it is named the realm of severance; because the practices to be severed by the path of cultivation are severed, it is named the realm of freedom-from-craving; because all the graspings of existence are forever extinguished, it is named the realm of cessation. This is called the fruit of cultivation.

於聖教中無乖諍者，所謂大師及諸弟子，若義、若句、若文，於文句義平等潤洽，互相隨順；非如異道施設見解，種種非一，差別不同。第一句者，所謂前句。若以此句問於初一，即以此句而問第二。設於初一依蘊而問，復於第二依餘問者，便不得名與第一句平等潤洽，互相隨順。

As for being without discord-and-dispute within the sacred teaching: the great teacher and the several disciples, whether in meaning, in phrase, or in wording, are, in wording, phrase, and meaning, evenly moistened-and-blended and mutually accordant — unlike the divergent paths, which set up views manifold and not one, differing and unalike. The "first phrase" means the preceding phrase: if by this phrase one asks the first one, then by this same phrase one asks the second; but if one asks the first one in dependence on the aggregates and asks the second in dependence on something else, it then cannot be named evenly moistened-and-blended and mutually accordant with the first phrase.

〔Here the Stage of Meditative Equipoise reaches its end.〕

義疏Exposition

為什麼一地之末，要設一個「雜義」門

三摩呬多地一路講下來——總標立名、安立填血肉、作意說用功、攝諸經宗要展開解脫等持三摩缽底——到這「最後眾雜義」，是全地的收尾。它不像前幾門那樣有一條主線，倒像一個「拾遺」的口袋：把佛經裡散說、卻沒歸進前面任何一門的定學要義，一條一條撿回來、講明白。古德把它的結構點得清楚：這一門是「十一復次別引經釋，後以四正法攝持聖教」（窺基《略纂》）——前面十一段，每段引一部短經來釋（身心遠離、無量常委、等持等至善巧、分別靜慮、四撿行定、六境不受想無想、四種趣道、四淨勝、心清淨行五相、盪塵、三相思惟）；最後一段，用「四正法攝持聖教」把整地收住。讀這一門，要記得：它收的是佛說的零散定學，論在這裡做的是「撿零金、煉成器」的工夫。

一條貫穿的線：止與觀，要雙運

雜義門看似散，其實有一條暗線貫穿——奢摩他（止）與毘鉢舍那（觀）的雙運。開門第一經就立此義：佛說「當樂空閑、內心安住正奢摩他」，論釋「樂空閑」是身遠離、「內九種住心」是心遠離；身心遠離了，便能引發奢摩他，奢摩他引發毘鉢舍那，毘鉢舍那善修了，便「於諸法中如實覺了」。第二經更把這對說細：修三摩地要「無量、常委、安住正念」——無量顯奢摩他道、住正念顯毘鉢舍那道、常委顯此二速趣證道。一止一觀，到了收尾的「四法攝持聖教」更挑明：要麼「已習奢摩他、依毘鉢舍那而得解脫」，要麼「已習毘鉢舍那、依奢摩他心得解脫」——兩條路殊途同歸，都得止觀具足。雜義雖散，定學的命脈始終是這一雙腳。

（這一義並非論主孤明：止觀雙運的「四種趣道」，正是《雜阿含》五六〇經阿難所說的「四道」，其第四道即「止觀和合俱行」——與《解深密經》分別瑜伽品「止觀和合俱轉」一脈，論在此把佛說的四道接進定學。）

一塊最亮的零金：盪塵經的煉金喻

雜義門裡最動人的一段，是第十的「盪塵經」。佛在那經裡說：「當如陶鍊生金之法，陶鍊其心。」論把它展開成三種陶鍊：除垢陶鍊（從金性中漸除麁、中、細垢，到只剩淨金沙）、攝受陶鍊（把那淨金鄭重銷煮）、調柔陶鍊（銷煮後再細鍊瑕隙等穢）。然後一句點題：「如金性內所有生金，種性位中心淨行者，當知亦爾」——一個堪能證涅槃的修行人，他的心，就像金礦裡的生金，要這樣一道道煉。古德把這三陶鍊配了修行的三個位次：發心出家是初陶鍊（除垢），資糧道得靜慮是次陶鍊（攝受），入聖位是後陶鍊（調柔）（窺基）。

這喻不是論主憑空設的——它就是《雜阿含》一二四六經佛親說的煉金法：金師煉金，先淘去剛石堅塊（喻斷麁煩惱、惡業、邪見），再除麁沙礫（喻除欲覺、恚覺、害覺），再除細塵黑土（喻除親里覺、人眾覺、生天覺），最後得純金。論在這裡，是把佛說的這塊煉金喻，一錘一錘敲進定學：心淨行者修定，就是把心裡的麁、中、細三層垢，一層層煉去——煉到「不為有行之所拘執」，便能隨欲轉變、成就神通，如那煉好的純金，要打成什麼器就成什麼器。（附帶一則版本案：論本作「盪塵經」、古德作「蕩塵經」，同經異寫。）

修定路上的兩面鏡子：顛倒與淨勝

雜義門還收了兩段極實用的「自照」之教。

其一是「分別靜慮經」說的「興衰四轉」——修定人最容易在「進」與「退」上看顛倒：明明從初靜慮要進第二靜慮的近分，初靜慮的喜樂已過、第二靜慮的喜樂未得，他卻誤以為「我退失了離生喜樂」，於是退攝其心——這是「進時謂退」的顛倒。論把這四種「進退倒不倒」一一辨清，是要修定人認得：定的進退之相微細，一念看錯就退了道。

其二是「四淨勝經」說的尸羅、三摩地、見、解脫四種清淨——每一種都分「圓滿」與「攝受」兩重，配著異生、聖位、無學位的次第（窺基）。戒定見解脫，不是一得永得，是要在不同位次上一重重圓滿、一重重攝成自體。雜義門用這兩面鏡子，把修定路上的「看錯」與「未圓」照給修者看。

收尾一錘：四法攝持聖教

全地最後，論以「四正法攝持聖教」作結——遠離（山林樹下空閑靜室）、修習（奢摩他毘鉢舍那）、修果、無乖諍。修果，論說得最重：依止觀斷見道所斷諸行，名「斷界」；斷修道所斷諸行，名「離欲界」；一切有執永滅，名「滅界」——這三界（斷、離欲、滅），正是定學修到底的三重解脫。古德裡，遁倫把這三界釋得最全（窺基此目只講了四門、沒展開三界），還引《廣論》（聲聞地）的契經為證：阿難拿同一句問名上座、問五百弟子、問如來，答得一字不差——「斷諸行故名斷界，離諸行故名離界，滅諸行故名滅界」（遁倫《論記》）。這「無乖諍」一義收得極好：佛與弟子所說，義句平等潤洽、互相隨順，因為他們證見相同；不像外道見解種種乖違。一部三摩呬多地，從「云何三摩呬多地」問起，到這「義句無乖、互相隨順」一句收住——定學的整座地，立在佛與聖弟子同一證見的磐石上。

承衍

最後眾雜義，是三摩呬多地的拾遺與收束：以十一段別引諸經（盪塵煉金、四種趣道、四淨勝、分別靜慮顛倒等），把佛經裡散說的定學零金一塊塊撿回、煉成器，再以「四法攝持聖教」結出斷界、離欲界、滅界三重解脫之果。貫穿其中的，始終是止觀雙運一線；其所引諸經多攝阿含修多羅（盪塵＝雜阿含一二四六、四種趣道＝雜阿含五六〇），論在此是把佛說的定學一一講開，而非別立新義。至此，三摩呬多地嗢拕南六門——總標、安立、作意、相差別、攝諸經宗要、最後眾雜義——全數釋畢；定學的一整座地，從離沈離掉的「等引」之名起、到滅盡定識不離身的唯識結穴、到四法攝持聖教的三界解脫，首尾完具。本地分由此地（地06）下接非三摩呬多地（地07），定與非定相待而立。

Why, at the End of a Stage, Set Up a "Miscellaneous Meanings" Gate

The Stage of Meditative Equipoise has run its whole course — setting up the name overall, filling in flesh and blood by establishing [the definitions], speaking of the exertion by way of attention, and gathering the essential purport of the several sutras to unfold liberation, concentration, and the [meditative] attainments — and now, at this "last, miscellaneous meanings," it is the closing of the whole stage. Unlike the earlier gates, it has no single main thread; rather, it is like a "gleaning" pocket: the essentials of the science of concentration that the sutras teach scatteredly, yet that were not gathered into any of the earlier gates, are gathered back one by one and made plain. The ancient masters point out its structure clearly: this gate is "eleven 'furthermores,' each separately drawing in a sutra to explain it, and then, at the end, upholding the sacred teaching by four true Dharmas" 〔Kuiji, Concise Compendium〕 — the first eleven passages each draw in one short sutra to explain (bodily-and-mental seclusion; the immeasurable and the constant-and-thorough; skill in concentration and in attainment; distinguishing the meditative absorptions; the four examinings of practice in concentration; not receiving perception or non-perception with respect to the six objects; the four ways of proceeding on the path; the four superiorities of purification; the five marks of purified-mind practice; dust-washing; reflecting on the three marks); and the last passage, by "upholding the sacred teaching by four true Dharmas," draws the whole stage to a close. In reading this gate, one must remember: what it gathers is the scattered science of concentration that the Buddha spoke, and what the treatise does here is the work of "gleaning the nuggets and smelting them into a vessel."

One Thread Running Through: Tranquillity and Insight Must Be Practiced Twinned

The miscellaneous-meanings gate looks scattered, but in fact one hidden thread runs through it — the twinned practice of tranquillity (śamatha, the calming) and insight (vipaśyanā, the observing). The very first sutra of the gate sets up this meaning: the Buddha says "delight in solitude, and inwardly abide in right tranquillity," and the treatise explains "delighting in solitude" as bodily seclusion and "the nine stations of abiding the mind within" as mental seclusion; body and mind being secluded, one can then draw forth tranquillity, tranquillity draws forth insight, and insight well cultivated then "awakens, among all phenomena, to them as they truly are". The second sutra draws this pair out still finer: to cultivate concentration one must have "the immeasurable, the constant-and-thorough, and abiding in right mindfulness" — the immeasurable displays the path of tranquillity, abiding in right mindfulness displays the path of insight, and the constant-and-thorough displays the path by which these two swiftly proceed to realization. One calming, one observing; and at the closing "upholding the sacred teaching by four Dharmas" this is made still plainer: either "having practiced tranquillity, one attains liberation in dependence on insight," or "having practiced insight, one attains liberation of mind in dependence on tranquillity" — the two roads reach the same goal by different ways, and both require tranquillity and insight to be complete. Scattered as the miscellaneous meanings are, the very lifeblood of the science of concentration is always this one pair of feet.

(This meaning is not the treatise-author's solitary insight: the "four ways of proceeding on the path," in which tranquillity and insight are practiced in accord, are precisely the "four paths" spoken by Ānanda in the Saṃyukta-āgama, sutra 560, whose fourth path is exactly "tranquillity and insight, in harmony, practiced together" — of one vein with the Saṃdhinirmocana-sūtra's "tranquillity and insight, in harmony, turning together" in its Chapter on the Yoga of Distinguishing; here the treatise splices the four paths the Buddha spoke into the science of concentration.)

One of the Brightest Nuggets: The Gold-Smelting Simile of the Dust-Washing Sutra

The most moving passage within the miscellaneous-meanings gate is the tenth, the "Dust-Washing Sutra." In that sutra the Buddha says: "One should smelt one's mind as by the method of smelting raw gold." The treatise unfolds it into three smeltings: the smelting that removes dross (gradually removing from the gold-nature its coarse, middling, and fine dross, until only clean gold-sand remains), the smelting that takes up-and-holds (gravely melting and boiling that clean gold), and the smelting that renders supple (after the melting and boiling, refining still more finely its flaws, cracks, and other impurities). Then one line drives home the point: "as is the raw gold within the gold-nature, so, know, is it also with the purified-mind practitioner in the phase of the lineage" — a practitioner capable of realizing nirvāṇa has a mind that, like the raw gold within a gold-vein, must be smelted just so, one step at a time. The ancient masters matched these three smeltings to three phases of practice: arousing the [aspiring] mind and going forth is the first smelting (removing dross); gaining the meditative absorptions on the path of equipment is the second smelting (taking up-and-holding); and entering the noble phase is the third smelting (rendering supple) 〔Kuiji〕.

This simile is not one the treatise-author set up out of thin air — it is exactly the gold-smelting method the Buddha himself spoke in the Saṃyukta-āgama, sutra 1246: the goldsmith smelting gold first pans away the hard stones and solid lumps (figuring the severance of coarse afflictions, evil karma, and mistaken views), then removes the coarse sand and gravel (figuring the removal of the thought of desire, the thought of ill-will, the thought of harm), then removes the fine dust and black soil (figuring the removal of the thought of kinsfolk, the thought of crowds, the thought of being born in heaven), and at last gains pure gold. What the treatise does here is to hammer this nugget of the Buddha's gold-smelting simile, blow by blow, into the science of concentration: for the purified-mind practitioner to cultivate concentration just is to smelt away, layer by layer, the three layers of dross within the mind — coarse, middling, and fine — smelting until it is "not held bound by the volitionally-conditioned," whereupon one can transform things at will and accomplish supernormal powers, like that well-smelted pure gold, to be beaten into whatever vessel one wishes. (A textual note in passing: the treatise writes "盪 dust-washing sutra," the ancient masters write "蕩 dust-washing sutra" — the same sutra, differently written.)

Two Mirrors on the Road of Cultivating Concentration: Inversion and the Superiorities of Purification

The miscellaneous-meanings gate also gathers two exceedingly practical teachings of "self-reflection."

The first is the "four turnings of waxing and waning" spoken by the Sutra Distinguishing the Meditative Absorptions — the cultivator of concentration most readily sees inversely with respect to "advance" and "retreat": though he is in fact passing from the first meditative absorption into the access of the second, so that the joy-and-ease of the first absorption has passed and the joy-and-ease of the second is not yet gained, he mistakenly takes it that "I have lost the joy-and-ease born of seclusion," and thereupon withdraws his mind back — this is the inversion of "at the time of advance, calling it retreat". The treatise distinguishes these four kinds of "advance-and-retreat, inverted-and-uninverted" one by one, so that the cultivator may recognize: the marks of concentration's advance and retreat are subtle, and one mistaken thought loses the path.

The second is the four purifications of morality, concentration, view, and liberation spoken by the Sutra on the Four Superiorities of Purification — each of the four is divided into the twofold "perfection" and "taking-up," matched to the sequence of the ordinary being, the noble phase, and the phase beyond training 〔Kuiji〕. Morality, concentration, view, and liberation are not gained once and gained forever; they must, at differing phases, be perfected one degree at a time, taken up into one's own substance one degree at a time. With these two mirrors the miscellaneous-meanings gate shows the cultivator the "seeing-wrong" and the "not-yet-perfected" on the road of cultivating concentration.

The Closing Hammer-Blow: Upholding the Sacred Teaching by Four Dharmas

At the very end of the whole stage, the treatise concludes with "upholding the sacred teaching by four true Dharmas" — seclusion (mountain and forest, beneath trees, a solitary quiet chamber), cultivation (tranquillity and insight), the fruit of cultivation, and being without discord-and-dispute. The fruit of cultivation the treatise weights most heavily: in dependence on tranquillity and insight, severing the practices to be severed by the path of seeing is named the "realm of severance"; severing the practices to be severed by the path of cultivation is named the "realm of freedom-from-craving"; the forever-extinguishing of all the graspings of existence is named the "realm of cessation" — these three realms (severance, freedom-from-craving, cessation) are precisely the threefold liberation of the science of concentration cultivated to the very end. Among the ancient masters, Dunlun explains these three realms most fully (Kuiji, under this heading, treats only the four gates and does not unfold the three realms), and further cites a scriptural passage of the Extensive Treatise (the Śrāvaka Stage) in evidence: Ānanda takes one and the same phrase and asks the elder with it, asks the five hundred disciples with it, asks the Tathāgata with it, and the answers do not differ by a single word — "because the practices are severed it is named the realm of severance, because the practices are separated-from it is named the realm of separation, because the practices are extinguished it is named the realm of cessation" 〔Dunlun, Notes〕. This "without discord-and-dispute" meaning closes things exceedingly well: what the Buddha and his disciples say is, in meaning and phrase, evenly moistened-and-blended and mutually accordant, because their realizing-vision is the same — unlike the divergent-path teachers, whose views are manifold and at odds. A whole Stage of Meditative Equipoise, which began by asking "what is the Stage of Meditative Equipoise?", closes with this one line of "meaning and phrase without discord, mutually accordant" — the whole stage of the science of concentration stands upon the bedrock of the one same realizing-vision of the Buddha and his noble disciples.

Carrying Forward

The last, miscellaneous meanings are the gleaning and the drawing-to-a-close of the Stage of Meditative Equipoise: by eleven passages each separately drawing in a sutra (dust-washing and the smelting of gold, the four ways of proceeding on the path, the four superiorities of purification, the inversions of distinguishing the meditative absorptions, and so on), the scattered nuggets of the science of concentration that the sutras teach are gathered back piece by piece and smelted into a vessel; and then, by "upholding the sacred teaching by four Dharmas," the fruit of the threefold liberation is drawn out — the realm of severance, the realm of freedom-from-craving, the realm of cessation. Running through the whole is always the single thread of the twinned practice of tranquillity and insight; and the sutras it draws in mostly belong to the discourses of the Āgama (dust-washing = Saṃyukta-āgama 1246; the four ways of proceeding on the path = Saṃyukta-āgama 560), the treatise here explaining the Buddha's science of concentration one by one, and not setting up any new doctrine of its own. With this, the six gates of the Stage of Meditative Equipoise's uddāna — setting up the name overall, establishing [the definitions], attention, the distinctions of marks, gathering the essential purport of the several sutras, and the last, miscellaneous meanings — are all explained through; and the whole stage of the science of concentration, from the name "equipoise" that departs from sinking and departs from restlessness, through the consciousness-only knot at the attainment of cessation where "consciousness does not depart from the body," to the threefold-realm liberation of upholding the sacred teaching by four Dharmas, is complete from head to tail. From this stage (Stage 06) the Basic Section passes on to the Stage of Non-Equipoise (Stage 07); the concentrated and the non-concentrated are established as correlatives, each awaiting the other.

考據Apparatus

最後眾雜義者，三摩呬多地嗢拕南第六門、亦全地之收：以十一復次別引諸經（身心遠離・無量常委・等持等至善巧・分別靜慮・四撿行定・六境不受想無想・四種趣道・四淨勝・心清淨行五相・盪塵・三相思惟），後以四正法攝持聖教結。古德判「十一復次別引經釋、後以四正法攝持聖教」（十一經＋一攝持）。諸雜義多攝阿含修多羅，盪塵經＝《雜阿含》一二四六、四種趣道＝《雜阿含》五六〇，皆定學通教之經。

一、科判定位

最後眾雜義為三摩呬多地嗢拕南第六門。古德判此門「亦解諸經散雜眾義，俱釋經故，故成一門」，併入第五諸經宗要〔窺基《略纂》T43n1829 0067b01；遁倫 T1828 0378b21〕。其內部科判，古德判「十一復次別引經釋、後以四正法攝持聖教」（十一經＋一攝持）〔窺基 T1829 0084c12「文分為二：初十一復次別引經釋、後以四正法攝持聖教」；遁倫 T1828 0399c29「初、十一復次別引經釋；後、以四法攝持聖教」〕。十一經：身心遠離・無量常委・等持等至善巧・分別靜慮・四撿行定・六境不受想無想・四種趣道・四淨勝・心清淨行五相・盪塵・三相思惟。

最勝子《釋》T1580 於本門全從闕（序釋止 0888a03）。

二、異譯·經內平行對勘

古譯：真諦《十七地論》不及卷13，且佚——本門無真諦異譯，從闕。
經內平行＝攝決擇分三摩呬多地決擇（卷62–63）：決擇分別引四經（隨身念經・摩訶俱瑟祉羅經・法因緣經・眠經）〔T30n1579 0646b23・0647a12〕，與本門十一雜義經不同名——決擇分係另起決擇（隨煩惱障＋四釋經），非雜義之逐一重釋；其「近分定四道」（方便／無間／解脫／勝進道）〔0646a06〕亦與本門「四種趣道」（四行者）異科，不可混。
校勘（大正原書校記全枚舉）：本門段（0341a22–0344b18）大正原書校記共 10 條（<app> 校勘元素雖 0，原書校記以註記形式收錄——「校勘元素零」不等於「無校記」）。底本從 CBETA 承字讀（凡 CBETA 承麗藏等回改處，並錄大正原印）；本門無一條升定本案（無古德牒文＋義理雙證支持異讀者），異讀並錄備考。真諦本佚，無異譯對勘。另卷13 首題記一條（0341002 玄奘奉詔譯之「詔」，〔詔〕－【元】）係譯人題記、非論本正文，不入正文校記，並註於下：

註號	錨	底本【大】	異讀	語境
0341003	0341b13	世	世間【宋】【元】【明】【宮】	尸羅淨勝·世圓滿（世＋間）
0342001	0342a11	調	謂【宋】【元】【明】【宮】	云何調善（調／謂）
0342002	0342a29	有	育【元】	於慚愧等有一（有／育）
0342003	0342a29	少	劣【宋】【元】【明】	少分成就（少／劣）
0342004	0342b09	應知於三摩地進時顛倒（十字）	〔－〕【宋】【元】【明】【宮】	分別靜慮·進時顛倒句（十字·三宮本缺）
0342005	0342c01	譽	舉【宋】【元】【明】【宮】	稱譽毀他（譽／舉）
0343001	0343b19	名	各【元】【明】	四淨勝·名圓滿（名／各）
0343002	0343c11	三	二【元】【明】	三補特伽羅（三／二）
0343003	0343c17	鍊	練【宋】【元】【宮】	陶鍊生金（鍊／練）
0343004	0343c22	惟	唯【宋】【元】【明】【宮】	惟有淨金沙在（惟／唯）

附註：0342004 係〔應知於三摩地進時顛倒〕十字，宋元明宮四本俱缺（大正存），據實並錄。0341002 係卷13 首譯人題記「玄奘奉詔譯」之「詔」字（元本缺），屬題記非論本正文，別出不入正文十條。全 10 條字異底本從 CBETA 承字讀（凡 CBETA 承麗藏等回改處，並錄大正原印），無升定本案。

三、聖教義之經據（眼）

雜義諸經多攝阿含修多羅；其可徵者具在藏中（阿含經源旁徵），其玄奘論系自出引而阿含無傳本者，據實標闕。

(一) 盪塵經＝《雜阿含》一二四六經（金師陶鍊喻·眼中之眼）〔T02n0099 0341b25，求那跋陀羅譯〕——論本「盪塵經中，佛世尊言：當如陶鍊生金之法，陶鍊其心」〔T30n1579 0343c17〕之經本，金師除三垢正對論本三陶鍊：

「如是，淨心進向比丘麁煩惱纏、惡不善業、諸惡邪見漸斷令滅，如彼生金，淘去剛石堅塊……復次，淨心進向比丘除次麁垢，欲覺、恚覺、害覺，如彼生金除麁沙礫。復次，淨心進向比丘次除細垢，謂親里覺、人眾覺、生天覺，思惟除滅，如彼生金除去塵垢、細沙、黑土。」

論本三陶鍊（除垢／攝受／調柔）即此經麁／中／細垢漸除→淨金之阿毘達磨化。〔異名：論本作「盪塵經」，古德作「蕩塵經」〔窺基 T1829 0086a15・遁倫 T1828 0401b16〕——同經異寫。鄰經《雜阿含》一二四七即三相（止舉捨）金師經，為本門「三相思惟經」之源。〕

(二) 四種趣道經＝《雜阿含》五六〇經（四道·止觀和合俱行）〔T02n0099 0146c20，尊者阿難說〕——論本「如經中說四種趣道」〔T30n1579 0343a20〕之經本，其第四道正論本「俱得」（奢摩他毘鉢舍那雙雜轉）：

「復次，比丘、比丘尼止觀和合俱行，作如是正向多住，則斷諸使……名第四說道。」

(三) 四法攝持聖教·三界（斷界·離欲界·滅界）——論本「見道所斷諸行斷故名斷界，修道所斷諸行斷故名離欲界，一切有執皆永滅故名滅界」〔T30n1579 0344b09〕。三界之阿含經源在《雜阿含》〔T02n0099 0118b27「若斷界、無欲界、滅界，是名諸解脫界」・716經 0193a04〕。〔異名（兩讀並錄）：阿含作「無欲界」、論本（玄奘）作「離欲界」——同一三解脫界、中名異辭，正字依論本（玄奘譯），阿含異名並錄備考。〕四正法（遠離・修習・修果・無乖諍）之四門框架為論本自立，阿含無「四正法攝持聖教」之名。

(四) 阿含無傳本者（據實標闕）：身心遠離「樂空閑・九種住心」經〔論本 0341a27〕・無量常委正念經〔0341b07〕——「九種住心」「常委」皆玄奘論系定語，藏中阿含無此名之傳本（雜阿含近義作「內寂其心」、措辭異），標論系自立／阿含無傳，不以他經頂替。

四、諸家異釋（古德·標宗）

盪塵經：三陶鍊配三位次（窺基・遁倫·無異說）

陶鍊生金三種（除垢／攝受／調柔），古德配三位次〔窺基《略纂》T43n1829 0086a15（下引窺基文）；遁倫 T1828 0401b16 同義（惠／慧等小異）〕：

「『如金性內所有生金』下，是發心出家，名初陶練；在資糧道位，得靜慮等，是次陶練；入聖位已，是後陶練，故論說言『不為有行之所拘執』。依慧根伏，令根姓顯，根除煩惱，立陶練名。」

生金喻（除麁中細垢→淨金）為論本自立（攝《雜阿含》一二四六）；古德所釋者乃三陶鍊配發心出家→資糧道得靜慮→入聖位之位次——古德無異說，此喻三柱一致。

四淨勝：圓滿攝受配異生聖無學位（窺基・遁倫）

四淨勝（尸羅・三摩地・見・解脫）之「圓滿／攝受」配位〔窺基 T1829 0085c27；遁倫 T1828 0401b01〕：戒定異生位名圓滿・聖位攝受；見異生未圓滿・聖位圓滿・無學攝受；解脫有學未圓滿・無學圓滿。

分別靜慮經：興衰四轉·進退顛倒（窺基・遁倫·景師）

四轉（有漏進時顛倒／有漏退時顛倒／有漏退時無倒／無漏進時無倒），遁倫標「基師釋」〔窺基 T1829 0085b04；遁倫引基 T1828 0400b19〕；退時三復次（愛味／慢毀／貪誑）〔窺基 0085b11〕；遁倫並收景師「前退方便定、後退根本定」之釋〔T1828 0400c08〕——唯徵引存異。

四法攝持聖教·三界三重（遁倫獨備·窺基此目從闕）

四正法（遠離＝入定處所・修習＝定慧・修果＝解脫離二障・無乖諍）〔窺基 T1829 0086a27；遁倫 0401b26〕。斷界・離欲界・滅界三界之三重釋唯遁倫備（窺基此目止於四門、三界從闕）〔T42n1828 0401c01〕：

「彼〔決擇分〕亦說斷見惑盡名為斷界，斷修惑盡名離欲界，斷餘一切有漏法盡名為滅界；小論中說八結斷名斷界，受結斷名離欲界，餘有漏事滅名滅界。」

遁倫並引《廣論》（聲聞地）契經為證——慶喜（阿難）問名上座及五百弟子、如來，「斷諸行故名為斷界，離諸行故名為離界，滅諸行故名為滅界」，師弟見同、教義隨順無乖〔T42n1828 0401c19〕——正論本「無乖諍」之經本（阿難五百苾芻喻，窺基亦舉 T1829 0086b06）。

身心遠離・無量常委・四撿行定・六境不受想無想・三相思惟等短雜義，古德或列目而略、或隨文一二語釋，無大異說。

五、術語

漢	古德傳梵（羅馬字·發音輔助）	精確義
盪（蕩）塵經	—	《雜阿含》1246；金師陶鍊生金喻心淨行
陶鍊（三種）	—	除垢／攝受／調柔；配發心出家／資糧道得定／入聖位
常委	—	常有所作・委悉所作（玄奘論系定語·阿含無傳）
九種住心	—	內心安住正奢摩他（玄奘論系·阿含無傳；廣於聲聞地）
四種趣道	—	依增上心修慧／依增上慧修心／俱得／聞見諦（《雜阿含》560·止觀和合俱行）
斷界・離欲界・滅界	—	三解脫界；阿含作「無欲界」、論本作「離欲界」（中名異辭）

本門古德傳梵音寫少出（諸雜義皆漢名）；標「—」者表示古德所傳音寫從闕，不據現代校本擬補。

六、譬喻·修辭

(一) 陶鍊生金喻（盪塵經·論本自立攝阿含1246）〔T30n1579 0343c19〕「陶鍊生金略有三種：除垢陶鍊・攝受陶鍊・調柔陶鍊……如金性內所有生金，種性位中心淨行者，當知亦爾」：以金師煉金三階（除麁中細垢→鄭重銷煮→細鍊瑕隙）喻心淨行者三位（除垢→攝受→調柔），終堪證般涅槃。源喻在《雜阿含》1246金師除垢。

(二) 阿難五百苾芻喻（攝持聖教·無乖諍）〔古德 T1829 0086b06；遁倫引廣論契經 T1828 0401c19〕「以此初句問一比丘，復以初句問第二，乃至五百，彼皆答言如是如是」：喻佛弟子見同、義句平等潤洽、互相隨順，異於外道見殊乖返。

(三) 如水被持喻（調善·有行拘執）〔T30n1579 0341c〕「如水被持」：喻三摩地猶為有行所拘執（要功用運轉、制伏外緣），非調善任運。

七、互讀

本門為三摩呬多地之收（門六），攝諸經散義，上承阿含、結以四法：

《雜阿含》1246（盪塵經）・560（四道）・三界經〔T02n0099 0341b25・0146c20・0118b27〕：本門盪塵・四種趣道・三界之阿含經源。
攝決擇分（卷62）〔T30n1579 0646a06・0646b23〕：近分定四道・釋隨身念等四經——與本門異科之決擇（互讀非重釋）。
聲聞地（地13）：九種住心・常委等之廣詳處（本門略標，聲聞地廣之）；遁倫引《廣論》（聲聞地）契經釋三界〔T1828 0401c19〕。
本地分內：雜義門上承攝諸經宗要（解脫・等持・三摩缽底）；其「調善・所行・五聖智三摩地」等回引前等持子段；全門以「四法攝持聖教・斷界離欲界滅界」結三摩呬多地。

八、校本定位

玄奘 T1579 本地分三摩呬多地·最後眾雜義（底本）：〔T30n1579 0341a26〕「復次，如世尊言：汝等苾芻，當樂空閑」起—〔0344b18〕「互相隨順」訖（身心遠離 0341a27・無量常委 0341b07・等持等至善巧 0341b23・分別靜慮 0342b04・四撿行定 0342c11・六境不受想無想 0343a06・四種趣道 0343a20・四淨勝 0343b06・心清淨行五相 0343c01・盪塵 0343c17・三相思惟 0344a13・四法攝持聖教 0344a25）。本門末「互相隨順」即卷13 末、三摩呬多地終（0344b18），下接非三摩呬多地（地07·不在本底本範圍）。
窺基略纂 T1829：雜義科判11+1〔0084c12〕・分別靜慮四轉〔0085b04〕・四種趣道〔0085c10〕・四淨勝〔0085c15・0085c27〕・盪塵三陶鍊〔0086a15〕・攝持聖教四門〔0086a27〕・阿難五百喻〔0086b06〕。
遁倫論記 T1828：雜義科判〔0399c29〕・分別靜慮基師景師〔0400b19・0400c08〕・四種趣道〔0401a01〕・四淨勝〔0401a16〕・盪塵三陶鍊〔0401b16〕・攝持聖教三界三重〔0401c01〕・廣論契經三界〔0401c19〕。
最勝子 T1580：本門全從闕（序釋止 0888a03）。
《雜阿含》T0099：盪塵經1246〔0341b25〕・四種趣道560〔0146c20〕・三界〔0118b27・716經0193a04〕。
身心遠離・無量常委：阿含無傳本·論系自立（論本 0341a27・0341b07）。
攝決擇分（卷62）：近分定四道〔0646a06〕・釋隨身念等四經〔0646b23〕。
校勘：本門段（0341a22–0344b18）大正原書校記 10 條全枚舉（目二·正文錨全定位·底本從 CBETA 承字·無升定本案，含四本俱缺十字一條 0342004；另卷13 首題記「詔」字一條別出），見目二；真諦本佚，無異譯對勘；異名「盪／蕩塵經」（古德傳本）「離欲界／無欲界」（阿含）見目三·四，正字依論本（玄奘譯）大正底本，異名並錄。

The last, miscellaneous meanings are the sixth gate of the Stage of Meditative Equipoise's uddāna, and also the closing of the whole stage: by eleven "furthermores," each separately drawing in a sutra (bodily-and-mental seclusion · the immeasurable and the constant-and-thorough · skill in concentration and in attainment · distinguishing the meditative absorptions · the four examinings of practice in concentration · not receiving perception or non-perception with respect to the six objects · the four ways of proceeding on the path · the four superiorities of purification · the five marks of purified-mind practice · dust-washing · reflecting on the three marks), it concludes by upholding the sacred teaching by four true Dharmas. The ancient masters judge it "eleven 'furthermores' each separately drawing in a sutra to explain, and at the end, upholding the sacred teaching by four true Dharmas" (eleven sutras + one upholding). The several miscellaneous meanings mostly belong to the discourses of the Āgama: the Dust-Washing Sutra = Saṃyukta-āgama 1246, the four ways of proceeding on the path = Saṃyukta-āgama 560, both sutras common to the general teaching of the science of concentration.

I. Doctrinal-Outline Placement

The last, miscellaneous meanings are the sixth gate of the Stage of Meditative Equipoise's uddāna. The ancient masters judge that this gate "also explains the scattered, miscellaneous meanings of the several sutras, and since it explains sutras throughout, it forms one gate," and merge it into the fifth [gate], the gathering of the essential purport of the several sutras 〔Kuiji, Concise Compendium T43n1829 0067b01; Dunlun T1828 0378b21〕. As for its internal outline, the ancient masters judge it "eleven 'furthermores' each separately drawing in a sutra to explain, and at the end, upholding the sacred teaching by four true Dharmas" (eleven sutras + one upholding) 〔Kuiji T1829 0084c12 「文分為二：初十一復次別引經釋、後以四正法攝持聖教」 tr. "the text divides into two: first, eleven 'furthermores' each separately drawing in a sutra to explain; afterward, upholding the sacred teaching by four true Dharmas"; Dunlun T1828 0399c29 「初、十一復次別引經釋；後、以四法攝持聖教」 tr. "first, eleven 'furthermores' each separately drawing in a sutra to explain; afterward, upholding the sacred teaching by four Dharmas"〕. The eleven sutras: bodily-and-mental seclusion · the immeasurable and the constant-and-thorough · skill in concentration and in attainment · distinguishing the meditative absorptions · the four examinings of practice in concentration · not receiving perception or non-perception with respect to the six objects · the four ways of proceeding on the path · the four superiorities of purification · the five marks of purified-mind practice · dust-washing · reflecting on the three marks.

Jinaputra's Commentary T1580 is entirely absent for this gate (its exegesis stops at the introduction, 0888a03).

II. Alternate Translations · Collation of In-Treatise Parallels

Old translation: Paramārtha's Treatise on the Seventeen Stages does not reach fascicle 13, and is moreover lost — there is no Paramārtha alternate translation for this gate; omitted.
In-treatise parallel = the ascertainment of the Stage of Meditative Equipoise in the Section on Ascertainment (fascicles 62–63): the ascertainment separately draws in four sutras (the Sutra Following Mindfulness of the Body · the Mahākoṣṭhila Sutra · the Sutra of the Causes of Dharmas · the Sutra on Sleep) 〔T30n1579 0646b23 · 0647a12〕, which are not the same in name as this gate's eleven miscellaneous-meaning sutras — the ascertainment section mounts a separate ascertainment (the obstruction of the secondary afflictions + the explanation of four sutras), and is not a one-by-one re-explanation of the miscellaneous meanings; its "four paths of the access concentration" (the path of skillful means / the uninterrupted path / the path of liberation / the path of advance) 〔0646a06〕 are also of a different outline-heading from this gate's "four ways of proceeding on the path" (the four practitioners), and are not to be confused.
Collation (full enumeration of the Taishō base text's collation notes): the span of this gate (0341a22–0344b18) carries a total of 10 collation notes in the Taishō base text (although the <app> collation elements are 0, the base text's collation notes are recorded in note form — "zero collation elements" does not equal "no collation notes"). The base text follows the CBETA character-readings (wherever CBETA restores a reading following the Korean canon and the like, the Taishō's original print is also recorded); not a single note in this gate rises to a critical-edition emendation (none has both an ancient-master lemma citation and doctrinal support for the variant); variants are recorded alongside for the record. Paramārtha's edition is lost, so there is no alternate translation to collate against. There is one further note at the head of fascicle 13, the translator's colophon (0341002, the character 「詔」 of 「玄奘奉詔譯」, 〔詔〕－【元】 — absent in the Yuan edition), which belongs to the translator's colophon and not to the treatise's own body text, so it does not enter the body-text collation and is noted below separately:

Note #	Anchor	Base 【大 Taishō】	Variant	Context
0341003	0341b13	世	世間【宋】【元】【明】【宮】	Morality's superiority-of-purification · worldly perfection (世 / 世間)
0342001	0342a11	調	謂【宋】【元】【明】【宮】	"What is well-tempered" (調 / 謂)
0342002	0342a29	有	育【元】	"having one part of conscience, shame, and the rest" (有 / 育)
0342003	0342a29	少	劣【宋】【元】【明】	"accomplishing a small part" (少 / 劣)
0342004	0342b09	應知於三摩地進時顛倒（十字）	〔－〕【宋】【元】【明】【宮】	Distinguishing the meditative absorptions · the "inversion at the time of advance" clause (ten characters; absent in the four editions Song/Yuan/Ming/Palace)
0342005	0342c01	譽	舉【宋】【元】【明】【宮】	"praises himself and disparages others" (譽 / 舉)
0343001	0343b19	名	各【元】【明】	Four superiorities of purification · "named perfected" (名 / 各)
0343002	0343c11	三	二【元】【明】	"three kinds of person" (三 / 二)
0343003	0343c17	鍊	練【宋】【元】【宮】	"smelting raw gold" (鍊 / 練)
0343004	0343c22	惟	唯【宋】【元】【明】【宮】	"there remains only clean gold-sand" (惟 / 唯)

Note: 0342004 is the ten characters 〔應知於三摩地進時顛倒〕, which are absent from all four editions Song/Yuan/Ming/Palace (present in the Taishō); recorded alongside for the record. 0341002 is the character 「詔」 of the fascicle-13 head translator's colophon 「玄奘奉詔譯」 (absent in the Yuan edition), which belongs to the colophon and not to the treatise's own body text; it is set apart and does not enter the ten body-text notes. All 10 notes follow the CBETA character-readings (wherever CBETA restores a reading following the Korean canon and the like, the Taishō's original print is recorded alongside); none rises to a critical-edition emendation.

Collation conclusion: although this CBETA edition has zero <app> elements, the Taishō base text's collation notes are recorded as running annotations and have been fully enumerated above (Heading II · 10 body-text notes + 1 separately-set colophon note · the base follows the CBETA character-readings · none rises to a critical-edition emendation, including the one ten-character note 0342004 absent in all four editions); Paramārtha's edition is lost, so there is no alternate translation to collate against.

III. Scriptural Grounds for the Meaning of the Sacred Teaching (the Point of the Eye)

The several sutras of the miscellaneous meanings mostly belong to the discourses of the Āgama; those that can be traced are all present in the canon (the Āgama scriptural sources are cited alongside); where the Xuanzang treatise-corpus cites something on its own and the Āgama has no transmitted witness, this is marked as an absence for the record.

(1) The Dust-Washing Sutra = Saṃyukta-āgama 1246 (the goldsmith's smelting simile · the eye within the eye) 〔T02n0099 0341b25, translated by Guṇabhadra〕 — the scriptural source of the treatise's 「盪塵經中，佛世尊言：當如陶鍊生金之法，陶鍊其心」 tr. "in the Dust-Washing Sutra the Buddha, the World-Honored One, said: one should smelt one's mind as by the method of smelting raw gold" 〔T30n1579 0343c17〕; the goldsmith's removal of the three drosses corresponds exactly to the treatise's three smeltings:

「如是，淨心進向比丘麁煩惱纏、惡不善業、諸惡邪見漸斷令滅，如彼生金，淘去剛石堅塊……復次，淨心進向比丘除次麁垢，欲覺、恚覺、害覺，如彼生金除麁沙礫。復次，淨心進向比丘次除細垢，謂親里覺、人眾覺、生天覺，思惟除滅，如彼生金除去塵垢、細沙、黑土。」

tr. "Thus, the bhikṣu of purified mind advancing forward gradually severs and extinguishes the coarse afflictive entanglements, the evil and unwholesome karma, and the several evil and mistaken views — as that raw gold has its hard stones and solid lumps panned away … Furthermore, the bhikṣu of purified mind advancing forward removes the next, coarse dross — the thought of desire, the thought of ill-will, the thought of harm — as that raw gold has its coarse sand and gravel removed. Furthermore, the bhikṣu of purified mind advancing forward next removes the fine dross — namely the thought of kinsfolk, the thought of crowds, the thought of birth in heaven — reflecting and removing them, as that raw gold has its dust, fine sand, and black soil removed."

The treatise's three smeltings (removing dross / taking up-and-holding / rendering supple) are the abhidharma-refinement of this sutra's "coarse / middling / fine dross gradually removed → pure gold." 〔Divergent name: the treatise writes "盪 dust-washing sutra," the ancient masters write "蕩 dust-washing sutra" 〔Kuiji T1829 0086a15 · Dunlun T1828 0401b16〕 — the same sutra, differently written. The adjacent sutra Saṃyukta-āgama 1247 is the goldsmith sutra of the three marks (calming, rousing, equanimity), the source of this gate's "Sutra on Reflecting upon the Three Marks."〕

(2) The Sutra on the Four Ways of Proceeding on the Path = Saṃyukta-āgama 560 (the four paths · tranquillity and insight in harmony practiced together) 〔T02n0099 0146c20, spoken by the venerable Ānanda〕 — the scriptural source of the treatise's 「如經中說四種趣道」 tr. "as a sutra teaches four ways of proceeding on the path" 〔T30n1579 0343a20〕; its fourth path is exactly the treatise's "gaining both" (tranquillity and insight turning twinned-and-conjoined):

「復次，比丘、比丘尼止觀和合俱行，作如是正向多住，則斷諸使……名第四說道。」

tr. "Furthermore, when a bhikṣu or bhikṣunī practices tranquillity and insight, in harmony, together, and abides much in such a right course, then the several bindings are severed … this is named the fourth path spoken of."

(3) Upholding the sacred teaching by four Dharmas · the three realms (the realm of severance · the realm of freedom-from-craving · the realm of cessation) — the treatise's 「見道所斷諸行斷故名斷界，修道所斷諸行斷故名離欲界，一切有執皆永滅故名滅界」 tr. "because the practices to be severed by the path of seeing are severed it is named the realm of severance, because the practices to be severed by the path of cultivation are severed it is named the realm of freedom-from-craving, because all the graspings of existence are forever extinguished it is named the realm of cessation" 〔T30n1579 0344b09〕. The Āgama scriptural source of the three realms is in the Saṃyukta-āgama 〔T02n0099 0118b27 「若斷界、無欲界、滅界，是名諸解脫界」 tr. "the realm of severance, the realm of no-craving, the realm of cessation — these are named the several realms of liberation" · sutra 716, 0193a04〕. 〔Divergent name (both readings recorded): the Āgama reads "無欲界 the realm of no-craving," the treatise (Xuanzang) reads "離欲界 the realm of freedom-from-craving" — the same threefold realm of liberation, differently worded; the correct wording follows the treatise (Xuanzang's translation), and the Āgama's divergent name is recorded alongside for the record.〕 The four-gate framework of the four true Dharmas (seclusion · cultivation · the fruit of cultivation · being without discord-and-dispute) is set up by the treatise itself; the Āgama has no name "upholding the sacred teaching by four true Dharmas."

(4) Those for which the Āgama has no transmitted witness (marked as an absence for the record): the sutra on bodily-and-mental seclusion, "delighting in solitude · the nine stations of abiding the mind" 〔treatise 0341a27〕 · the sutra on the immeasurable, the constant-and-thorough, and right mindfulness 〔0341b07〕 — "the nine stations of abiding the mind" and "the constant-and-thorough" are both set terms of the Xuanzang treatise-corpus, and the canon's Āgama has no transmitted witness under those names (the Saṃyukta-āgama has a near-sense "inwardly stilling one's mind," but the wording differs); marked as set up by the treatise-corpus itself / no Āgama transmitted witness, and no other sutra is substituted in its place.

IV. The Explanations of the Various Masters (the Ancients · Setting the Theme)

The Dust-Washing Sutra: The Three Smeltings Matched to Three Phases (Kuiji · Dunlun · No Divergent Reading)

The three smeltings of raw gold (removing dross / taking up-and-holding / rendering supple), the ancient masters match to three phases 〔Kuiji, Concise Compendium T43n1829 0086a15 (Kuiji's text cited below); Dunlun T1828 0401b16, of the same sense (small divergences such as 惠 / 慧)〕:

「『如金性內所有生金』下，是發心出家，名初陶練；在資糧道位，得靜慮等，是次陶練；入聖位已，是後陶練，故論說言『不為有行之所拘執』。依慧根伏，令根姓顯，根除煩惱，立陶練名。」

tr. "From 'as is the raw gold within the gold-nature' onward: arousing the [aspiring] mind and going forth is named the first smelting; on the path of equipment, gaining the meditative absorptions and the like, is the second smelting; having entered the noble phase is the third smelting — hence the treatise says 'not held bound by the volitionally-conditioned.' In dependence on the faculty of wisdom the [afflictions] are subdued, the faculties' lineage is made manifest, and the faculties uproot the afflictions — thus is established the name 'smelting.'"

The raw-gold simile (removing coarse, middling, and fine dross → pure gold) is set up by the treatise itself (drawing in Saṃyukta-āgama 1246); what the ancient masters explain is the three smeltings matched to the phases of arousing-the-mind-and-going-forth → gaining the meditative absorptions on the path of equipment → the noble phase — and the ancient masters have no divergent reading, the three pillars agreeing on this simile.

The Four Superiorities of Purification: Perfection and Taking-Up Matched to the Ordinary, Noble, and Beyond-Training Phases (Kuiji · Dunlun)

The matching of the four superiorities of purification (morality · concentration · view · liberation) to their "perfection / taking-up" of phase 〔Kuiji T1829 0085c27; Dunlun T1828 0401b01〕: for morality and concentration, the ordinary-being phase is named perfection · the noble phase is the taking-up; for view, the ordinary-being phase is not-yet-perfected · the noble phase is perfection · the beyond-training [phase] is the taking-up; for liberation, the training [phase] is not-yet-perfected · the beyond-training [phase] is perfection.

The Sutra Distinguishing the Meditative Absorptions: The Four Turnings of Waxing and Waning · The Inversions of Advance and Retreat (Kuiji · Dunlun · Master Jing)

The four turnings (the contaminated inversion at the time of advance / the contaminated inversion at the time of retreat / the contaminated non-inversion at the time of retreat / the uncontaminated non-inversion at the time of advance), which Dunlun labels "Master Ji's explanation" 〔Kuiji T1829 0085b04; Dunlun citing Ji, T1828 0400b19〕; the three "furthermores" of the time of retreat (relishing / conceit-and-disparagement / craving-and-deceit) 〔Kuiji 0085b11〕; and Dunlun further collects Master Jing's explanation, "the former retreats [from] the access concentration, the latter retreats [from] the root concentration" 〔T1828 0400c08〕 — citation only, recording a divergence.

Upholding the Sacred Teaching by Four Dharmas · The Threefold Unfolding of the Three Realms (Furnished Only by Dunlun · Kuiji Omits It under This Heading)

The four true Dharmas (seclusion = the place for entering concentration · cultivation = concentration and wisdom · the fruit of cultivation = liberation and the separation from the two obstructions · being without discord-and-dispute) 〔Kuiji T1829 0086a27; Dunlun 0401b26〕. The threefold unfolding of the three realms — the realm of severance · the realm of freedom-from-craving · the realm of cessation — is furnished only by Dunlun (Kuiji, under this heading, stops at the four gates and omits the three realms) 〔T42n1828 0401c01〕:

「彼〔決擇分〕亦說斷見惑盡名為斷界，斷修惑盡名離欲界，斷餘一切有漏法盡名為滅界；小論中說八結斷名斷界，受結斷名離欲界，餘有漏事滅名滅界。」

tr. "That [Section on Ascertainment] also says: to sever the confusions of seeing to exhaustion is named the realm of severance, to sever the confusions of cultivation to exhaustion is named the realm of freedom-from-craving, to sever all the remaining contaminated dharmas to exhaustion is named the realm of cessation; the shorter treatise says: the severance of the eight bindings is named the realm of severance, the severance of the binding of feeling is named the realm of freedom-from-craving, the extinguishing of the remaining contaminated matters is named the realm of cessation."

Dunlun further cites a scriptural passage of the Extensive Treatise (the Śrāvaka Stage) in evidence — Ānanda (Sukha, the "Joyful") asks the elder and the five hundred disciples and the Tathāgata by name, and "because the practices are severed it is named the realm of severance, because the practices are separated-from it is named the realm of separation, because the practices are extinguished it is named the realm of cessation" 〔T42n1828 0401c19〕 — precisely the scriptural source of the treatise's "without discord-and-dispute" (the simile of Ānanda and the five hundred bhikṣus, which Kuiji also raises, T1829 0086b06).

For the short miscellaneous meanings — bodily-and-mental seclusion · the immeasurable and the constant-and-thorough · the four examinings of practice in concentration · not receiving perception or non-perception with respect to the six objects · reflecting on the three marks — the ancient masters either list the heading and pass over it briefly, or explain it in a word or two following the text; there is no large divergent reading.

V. Terminology

漢	Ancient-transmitted Sanskrit (romanization · pronunciation aid)	Precise sense
盪（蕩）塵經	—	Saṃyukta-āgama 1246; the goldsmith's smelting of raw gold, a simile for purified-mind practice
陶鍊（三種）	—	The three smeltings: removing dross / taking up-and-holding / rendering supple; matched to arousing-the-mind-and-going-forth / gaining concentration on the path of equipment / the noble phase
常委	—	Constantly having something being done · thoroughly doing it (a set term of the Xuanzang treatise-corpus · no Āgama transmitted witness)
九種住心	—	Inwardly abiding in right tranquillity (Xuanzang treatise-corpus · no Āgama transmitted witness; unfolded at length in the Śrāvaka Stage)
四種趣道	—	In dependence on the higher mind, cultivating wisdom / in dependence on the higher wisdom, cultivating the mind / gaining both / hearing-and-seeing the truths (Saṃyukta-āgama 560 · tranquillity and insight in harmony practiced together)
斷界・離欲界・滅界	—	The three realms of liberation; the Āgama reads "the realm of no-craving," the treatise reads "the realm of freedom-from-craving" (differently worded)

For this gate the ancient-transmitted Sanskrit transliterations are largely absent (the several miscellaneous meanings are all in Chinese names); entries marked "—" lack an attestable ancient-master transliteration and are not supplied by conjecture from modern critical editions.

VI. Similes · Rhetoric

(1) The simile of smelting raw gold (the Dust-Washing Sutra · set up by the treatise itself, drawing in Āgama 1246) 〔T30n1579 0343c19〕「陶鍊生金略有三種：除垢陶鍊・攝受陶鍊・調柔陶鍊……如金性內所有生金，種性位中心淨行者，當知亦爾」 tr. "the smelting of raw gold is, in brief, of three kinds: the smelting that removes dross · the smelting that takes up-and-holds · the smelting that renders supple … as is the raw gold within the gold-nature, so, know, is it also with the purified-mind practitioner in the phase of the lineage": the goldsmith's three stages of smelting gold (removing coarse, middling, and fine dross → gravely melting and boiling → finely refining the flaws and cracks) figure the purified-mind practitioner's three phases (removing dross → taking up-and-holding → rendering supple), ending in the capacity to realize parinirvāṇa. The source simile is the goldsmith's removal of dross in Saṃyukta-āgama 1246.

(2) The simile of Ānanda and the five hundred bhikṣus (upholding the sacred teaching · without discord-and-dispute) 〔the ancient masters T1829 0086b06; Dunlun citing the Extensive Treatise's scriptural passage, T1828 0401c19〕「以此初句問一比丘，復以初句問第二，乃至五百，彼皆答言如是如是」 tr. "by this first phrase one asks one bhikṣu, and again by the first phrase one asks the second, and on down to the five hundred, and they all answer 'just so, just so'": figuring that the disciples of the Buddha share the same vision, and their meaning and phrase are evenly moistened-and-blended and mutually accordant — unlike the divergent paths, whose views are diverse and at odds.

(3) The simile of water held (well-tempered · held bound by the volitionally-conditioned) 〔T30n1579 0341c〕「如水被持」 tr. "like water held": figuring a concentration still held bound by the volitionally-conditioned (needing exertion to keep it turning and to subdue outer conditions), not the effortless spontaneity of the well-tempered.

VII. Cross-Reading

This gate is the closing of the Stage of Meditative Equipoise (gate six); it gathers the scattered meanings of the several sutras, inherits from the Āgama above and concludes by the four Dharmas:

the Saṃyukta-āgama 1246 (the Dust-Washing Sutra) · 560 (the four paths) · the three-realms sutra 〔T02n0099 0341b25 · 0146c20 · 0118b27〕: the Āgama scriptural sources of this gate's dust-washing, four ways of proceeding on the path, and three realms.
the Section on Ascertainment (fascicle 62) 〔T30n1579 0646a06 · 0646b23〕: the four paths of the access concentration · the explanation of the four sutras following mindfulness of the body and the rest — the ascertainment of a different outline-heading from this gate (cross-reading, not a re-explanation).
the Śrāvaka Stage (Stage 13): the place where the nine stations of abiding the mind, the constant-and-thorough, and the like are set out at length (this gate states them briefly, the Śrāvaka Stage unfolds them); Dunlun cites the Extensive Treatise's (Śrāvaka Stage) scriptural passage in explaining the three realms 〔T1828 0401c19〕.
within the Basic Section: the miscellaneous-meanings gate inherits from above the gathering of the essential purport of the several sutras (liberation · concentration · the meditative attainments); its "well-tempered · range · the concentration of the five noble knowledges" and the rest refer back to the earlier concentration sub-passages; the whole gate concludes the Stage of Meditative Equipoise by "upholding the sacred teaching by four Dharmas · the realm of severance, the realm of freedom-from-craving, the realm of cessation."

VIII. Placement of the Critical Editions

Xuanzang T1579 Basic Section · the Stage of Meditative Equipoise · the last, miscellaneous meanings (base text): from 〔T30n1579 0341a26〕「復次，如世尊言：汝等苾芻，當樂空閑」 tr. "Furthermore, as the World-Honored One said: you bhikṣus should delight in solitude" — to 〔0344b18〕「互相隨順」 tr. "mutually accordant" (bodily-and-mental seclusion 0341a27 · the immeasurable and constant-and-thorough 0341b07 · skill in concentration and in attainment 0341b23 · distinguishing the meditative absorptions 0342b04 · the four examinings of practice in concentration 0342c11 · not receiving perception or non-perception with respect to the six objects 0343a06 · the four ways of proceeding on the path 0343a20 · the four superiorities of purification 0343b06 · the five marks of purified-mind practice 0343c01 · dust-washing 0343c17 · reflecting on the three marks 0344a13 · upholding the sacred teaching by four Dharmas 0344a25). The gate's final 「互相隨順」 is the end of fascicle 13 and the end of the Stage of Meditative Equipoise (0344b18); it passes on to the Stage of Non-Equipoise (Stage 07 · outside the range of this base text).
Kuiji, Concise Compendium T1829: the miscellaneous-meanings outline 11+1 〔0084c12〕 · the four turnings of distinguishing the meditative absorptions 〔0085b04〕 · the four ways of proceeding on the path 〔0085c10〕 · the four superiorities of purification 〔0085c15 · 0085c27〕 · the three smeltings of dust-washing 〔0086a15〕 · the four gates of upholding the sacred teaching 〔0086a27〕 · the simile of Ānanda and the five hundred 〔0086b06〕.
Dunlun, Notes T1828: the miscellaneous-meanings outline 〔0399c29〕 · distinguishing the meditative absorptions, Master Ji and Master Jing 〔0400b19 · 0400c08〕 · the four ways of proceeding on the path 〔0401a01〕 · the four superiorities of purification 〔0401a16〕 · the three smeltings of dust-washing 〔0401b16〕 · the threefold unfolding of the three realms in upholding the sacred teaching 〔0401c01〕 · the Extensive Treatise's scriptural passage on the three realms 〔0401c19〕.
Jinaputra T1580: entirely absent for this gate (its exegesis stops at the introduction, 0888a03).
the Saṃyukta-āgama T0099: the Dust-Washing Sutra 1246 〔0341b25〕 · the four ways of proceeding on the path 560 〔0146c20〕 · the three realms 〔0118b27 · sutra 716, 0193a04〕.
bodily-and-mental seclusion · the immeasurable and the constant-and-thorough: no Āgama transmitted witness · set up by the treatise-corpus itself (treatise 0341a27 · 0341b07).
the Section on Ascertainment (fascicle 62): the four paths of the access concentration 〔0646a06〕 · the explanation of the four sutras following mindfulness of the body and the rest 〔0646b23〕.
Collation: the span of this gate (0341a22–0344b18) carries 10 collation notes in the Taishō base text, fully enumerated (Heading II · body-text anchors fully positioned · the base follows the CBETA character-readings · none rises to a critical-edition emendation, including the one ten-character note 0342004 absent in all four editions; and the one fascicle-13 head colophon note, the character 「詔」, set apart), see Heading II; Paramārtha's edition is lost, so there is no alternate translation to collate against; the divergent names "盪 / 蕩 dust-washing sutra" (ancient-transmitted) and "離欲界 / 無欲界 the realm of freedom-from-craving / of no-craving" (the Āgama) are seen under Headings III and IV, the correct wording following the treatise's (Xuanzang's translation) Taishō base text, the divergent names recorded alongside.

瑜伽師地論 三摩呬多地 · 最後眾雜義

三個眼目

Three Points of the Eye

一、身心遠離，引如實覺

二、於三摩地修無量、常委、安住正念

三、等持善巧·等至善巧（修靜慮者）

四、分別靜慮經：興衰四轉與進退顛倒

五、分別四撿行定經

六、於六境不受想無想經

七、四種趣道經

八、四淨勝經

九、心清淨行苾芻思惟五相經

十、盪塵經：陶鍊生金

十一、於三相思惟經

十二、以四法攝持聖教

1. Bodily and Mental Seclusion, Drawing Forth the Awakening-as-it-Truly-is

2. In Meditative Concentration, Cultivating the Immeasurable, the Constant-and-Thorough, and Abiding in Right Mindfulness

3. Skill in Concentration · Skill in Attainment (For One Who Cultivates the Meditative Absorptions)

4. The Sutra Distinguishing the Meditative Absorptions: The Four Turnings of Waxing and Waning, and the Inversions of Advance and Retreat

5. The Sutra Distinguishing the Four Examinings of Practice in Concentration

6. The Sutra on Not Receiving Perception or Non-Perception with Respect to the Six Objects

7. The Sutra on the Four Ways of Proceeding on the Path

8. The Sutra on the Four Superiorities of Purification

9. The Sutra on the Bhikṣu of Purified-Mind Practice Reflecting on Five Marks

10. The Dust-Washing Sutra: Smelting Raw Gold

11. The Sutra on Reflecting upon the Three Marks

12. Upholding the Sacred Teaching by Four Dharmas

為什麼一地之末，要設一個「雜義」門

一條貫穿的線：止與觀，要雙運

一塊最亮的零金：盪塵經的煉金喻

修定路上的兩面鏡子：顛倒與淨勝

收尾一錘：四法攝持聖教

承衍

Why, at the End of a Stage, Set Up a "Miscellaneous Meanings" Gate

One Thread Running Through: Tranquillity and Insight Must Be Practiced Twinned

One of the Brightest Nuggets: The Gold-Smelting Simile of the Dust-Washing Sutra

Two Mirrors on the Road of Cultivating Concentration: Inversion and the Superiorities of Purification

The Closing Hammer-Blow: Upholding the Sacred Teaching by Four Dharmas

Carrying Forward

一、科判定位

二、異譯·經內平行對勘

三、聖教義之經據（眼）

四、諸家異釋（古德·標宗）

盪塵經：三陶鍊配三位次（窺基・遁倫·無異說）

四淨勝：圓滿攝受配異生聖無學位（窺基・遁倫）

分別靜慮經：興衰四轉·進退顛倒（窺基・遁倫·景師）

四法攝持聖教·三界三重（遁倫獨備·窺基此目從闕）

五、術語

六、譬喻·修辭

七、互讀

八、校本定位

I. Doctrinal-Outline Placement

II. Alternate Translations · Collation of In-Treatise Parallels

III. Scriptural Grounds for the Meaning of the Sacred Teaching (the Point of the Eye)

IV. The Explanations of the Various Masters (the Ancients · Setting the Theme)

The Dust-Washing Sutra: The Three Smeltings Matched to Three Phases (Kuiji · Dunlun · No Divergent Reading)

The Four Superiorities of Purification: Perfection and Taking-Up Matched to the Ordinary, Noble, and Beyond-Training Phases (Kuiji · Dunlun)

The Sutra Distinguishing the Meditative Absorptions: The Four Turnings of Waxing and Waning · The Inversions of Advance and Retreat (Kuiji · Dunlun · Master Jing)

Upholding the Sacred Teaching by Four Dharmas · The Threefold Unfolding of the Three Realms (Furnished Only by Dunlun · Kuiji Omits It under This Heading)

V. Terminology

VI. Similes · Rhetoric

VII. Cross-Reading

VIII. Placement of the Critical Editions

瑜伽師地論三摩呬多地 · 最後眾雜義