瑜伽師地論 聲聞地 · 第三瑜伽處 · 白品九加行 · 淨障

The essence of tranquillity-and-insight now set up, this leaf teaches "the working hand and eye of cultivation" — the nine ways of applying oneself · the correcting of the mind by tranquillity, insight, exertion, and equanimity · the four steps of purifying the obstructions · the four kinds of attention in the cultivation of attention. The eye is still heavy: the path of yoked working = one-pointedness of mind = penetrating that the image is consciousness-only (Saṃdhinirmocana); and this time it is attested within and without the scripture (the Section on Ascertainment and the Section on the Gathering of Events point back to this leaf as their source).

In one line: the nine preparatory efforts of the bright class (corresponding 〔medicine suited to disease · the five conducts matched to the five settling-of-mind gateways〕· repeated-practice · unslackened 〔cultivating impermanence · down to the mindfulness of a single breath〕· unerring · timely 〔tranquillity, insight, exertion, equanimity〕· understanding · insatiable · yoke-not-cast-off · correct 〔repeated clearing, repeated removing · the painter's simile〕) → the eighteen preparatory efforts, dark and bright → "such is what is called one-pointedness of mind" concludes sub-section 6; purifying the obstructions (purging the four obstructions 〔faint-heartedness · covering-over · discursive thought · self-exaltation〕by four causal factors); the path of the yoked working of tranquillity and insight (the ninth mark of mental settling, meditative equipoise · the transformation of the basis · direct-perception knowledge); the middle uddāna; the cultivation of attention (the four kinds of attention 〔mind-training · mind-moistening · pliancy-producing · pure-knowledge-and-vision〕· the four grounds of the wearisome · the three grounds of the admirable · the simile of the goldsmith) — sub-section 8 is raised.

Three Points of the Eye

1. The nine bright-class preparatory efforts · timely tranquillity, insight, exertion, equanimity (correcting the mind in cultivation): the nine preparatory efforts make the mind swiftly gain concentration (the dark class is the reverse); of "corresponding" the ancient masters point out "medicine corresponds to disease" 〔Dunlun T42 0465a〕. Timely preparatory effort opens the four practices of tranquillity, insight, exertion, and equanimity, each clarifying its intrinsic nature, mark, and time — tranquillity counters agitation (when the mind is agitated) · insight / exertion counter sinking (when the mind sinks / sinks down) · equanimity counters evenness (when the agitation has been liberated). This accords meaning for meaning with the Saṃdhinirmocana 〔T16 0699b〕, and the Section on Ascertainment's Śrāvaka Stage 〔T30 0676c, the five kinds of non-heedlessness〕 runs parallel word for word, while the Section on the Gathering of Events, fascicle 97 〔0855b〕, points back to this leaf as its source — attested within and without the scripture.

2. Correct preparatory effort · repeated clearing, repeated removing · the four steps of purifying the obstructions: correct preparatory effort = repeatedly arousing resolute conviction · repeatedly correctly clearing away (the simile of the painter's apprentice: made, then wiped out · wiped out, then made again → the shape turns clearer 〔T30 0457a〕; of the five kinds of correct clearing-away, only inwardly gathering the mind · the attention of not-minding are taken up; "how one practices" — neither taking up nor casting off — because the practice of tranquillity turns it is not named casting-off · because one makes no mark and does not discriminate it is not named taking-up 〔"not taking up" is stated by the treatise-text itself〕). Purifying the obstructions purges the four obstructions (faint-heartedness 〔six causes and conditions〕· covering-over, the five hindrances · discursive thought · self-exaltation) by four causal factors (thoroughly knowing the intrinsic nature · the causes and conditions · the faults · cultivating the counteraction); the five instances of unprincipled attention (pure / hatred / darkness / evil discursive thought / positing a self and what belongs to a self) are counteracted by the principled attention contrary to them.

3. ★ The path of yoked working = one-pointedness of mind = penetrating that the image is consciousness-only (the eye of doctrine · continuing from the previous leaf): the yoked working of tranquillity and insight reaching the ninth of the nine marks of mental settling (meditative equipoise), the path turning spontaneously · turning without exertion; pliancy of body and mind departing from coarseness-and-heaviness = the transformation of the basis · one-pointedness of mind departing from scatteredness = gaining the transformation of the basis · direct-perception knowledge arises 〔Dunlun T42 0466b〕. The path of yoked working = one-pointedness of mind = 「通達三摩地所行影像唯是其識·復思惟如性」 tr. "penetrating that the image ranged over in meditative concentration is only its own consciousness · further reflecting on its suchness-nature" 〔Saṃdhinirmocana T16 0698b〕 — continuing the consciousness-only eye of doctrine from the nine-stations-of-mind leaf; the śrāvaka's object in the yoked working of tranquillity and insight is adjudged by the scripture to be manifested by consciousness-only.

Appended note: the four kinds of attention in the cultivation of attention (the mind-training makes one weary · the mind-moistening makes one rejoice · the pliancy-producing · the pure-knowledge-and-vision) + the four grounds of the wearisome (the decline of oneself and another present · the flourishing of oneself and another altered-and-ruined in the past) + the three grounds of the admirable (the Three Jewels · the purity of moral discipline · what one has oneself realized) + the simile of the goldsmith (smelting and casting off the filth = weariness · casting into water and making supple = rejoicing 〔T30 0459b〕) → 13-03-04, one who is at first cultivating the work continues to cultivate in dependence on this. ★ A distinguishing note: this treatise's "cultivation of attention" = these four kinds of attention; Kuiji's "fifth, cultivation of attention" in the Concise Compendium, fascicle 9, refers in fact to the seven attentions of dispassion (apprehending-the-aspect → the fruit of the culmination of effort) 〔T43 0119c〕 — the same name, a different referent; not to be confounded. Two postures of the ancient masters: Dunlun's Notes, the latter part of fascicle 7 〔T42 0465a09 onward · detailed gloss section by section · citing Jing / Tai / the Tripiṭaka-master〕; Kuiji's Concise Compendium, the end of fascicle 8 〔T43 0119a23 · only the fine details of purifying the obstruction and the contemplation of the impure · the rest passed over in brief〕; Jinaputra has no line-by-line gloss. For the opening-up of the doctrine, see the 〈Exposition〉.

With the essence and character of tranquillity-and-insight now set up, this leaf teaches the "working hand and eye of cultivation": the nine preparatory efforts subsumed under the bright class (how to apply oneself so that the mind swiftly gains concentration) · within timely preparatory effort, the four practices of tranquillity, exertion, and equanimity · the repeated resolving and repeated clearing-away of correct preparatory effort (the simile of the painter's apprentice) → gathered into "such is what is called one-pointedness of mind"; then purifying the obstructions (sub-section 7: purging the four obstructions by four causal factors) · the path of the yoked working of tranquillity and insight; and at the close, the middle uddāna gathers all together, and then the cultivation of attention (sub-section 8) is raised — the four kinds of attention and the simile of the goldsmith. Every word follows Xuanzang's translation in today's language; the technical names are kept in their old form; no doctrinal exposition is added, no treatise is cited, no Sanskrit is annotated; where the treatise-text is compressed, it is filled back in with 〔brackets〕.

The Nine Preparatory Efforts of the Bright Class: the Right and Wrong of the Nine Ways of Applying Oneself

Further, within this there are nine "preparatory efforts subsumed under the bright class" (the nine methods of applying oneself in accord with cultivation); and contrary to these are the nine preparatory efforts subsumed under the dark class. Which nine bright-class preparatory efforts? First, corresponding preparatory effort; second, repeated-practice preparatory effort; third, unerring preparatory effort; fourth, unslackened preparatory effort; fifth, timely preparatory effort; sixth, understanding preparatory effort; seventh, insatiable preparatory effort; eighth, yoke-not-cast-off preparatory effort; ninth, correct preparatory effort. By these nine bright-class preparatory efforts, one is able to make the mind swiftly gain concentration and to make the meditative concentration advance ever more excellently; and by these, too, one is able to reach swiftly the ground that should be reached and to gain swiftly the fruit that should be gained, without delay. The nine dark-class preparatory efforts are the reverse — they cannot make the mind swiftly gain concentration, do not make the meditative concentration advance, and with respect to what should be reached and what should be gained there is extreme delay, no swift reaching and gaining.

• Corresponding preparatory effort: one who acts from greed should settle his mind on the impure; one who acts from hatred, on loving-kindness; one who acts from delusion, on dependent origination; one who acts from conceit, on the difference of the elements; one who acts from discursive thought, on mindfulness of in-breath and out-breath. One of balanced conduct, or one of thin dust, may — as he takes pleasure in it — take some single object as support and settle his mind upon it, diligently cultivating preparatory effort. This is called corresponding preparatory effort.
• Repeated-practice preparatory effort: with tranquillity and insight one has already practiced repeatedly, if only in some small part — it is not that everything is still in first cultivation. Why? Even though one who is at first cultivating the work diligently cultivates preparatory effort upon the corresponding object, the several hindrances are present again and again, and body and mind are coarse and heavy, and so he cannot make the mind swiftly gain concentration. This is called repeated-practice preparatory effort.
• Unslackened preparatory effort: with uninterrupted means and with earnest means one diligently cultivates the practice of insight. If one comes out of concentration — whether to beg for food, to reverently attend and serve one's teacher, to nurse the sick, to comply with the practice of the duties of harmony and respect, or for any other thing to be done — one's mind does not wholly comply with, does not wholly turn toward, does not wholly enter into those matters; one only seeks to bring the matter swiftly to its end, and then returns to sit diligently in stillness and quiet, cultivating insight. When one meets with various assorted crowds — monks, nuns, laymen (upāsaka), warriors, brahmins, and so on — even after long mingling, though one shows the marks of exchanging greetings, one does not then set up any discourse, but only delights in seclusion and diligently cultivates the practice of insight. And one is able to be valiant and vigorous, thinking: I must now surely proceed to realize what should be realized; I ought not to be slow and slack. Why? I have many causes and conditions of sudden death: within this body, the disturbance of wind, heat, and phlegm; or food and drink not digested becoming the disease of undigested food; or being gnawed and stung (bitten, stung, and pierced) by snakes, scorpions, centipedes, millipedes, and other venomous vermin; or being terrified by humans or non-humans, and thereby dying untimely. Concerning these places of sudden death one should constantly reflect, cultivate the perception of impermanence, and abide in non-heedlessness. By abiding in non-heedlessness, one constantly reflects thus: this lifespan of mine — should it be able to last yet seven days, six days, five days, four days, three days, two days, one day, one hour, half an hour, a moment, half a moment, or the space of a single meal, or from an in-breath to an out-breath, or from an out-breath to an in-breath — for just so long as I can live, I will diligently direct attention upon the Buddha's holy teaching and cultivate yoga; in just so long a span, I must surely accomplish much in the Buddha's holy teaching. This is called unslackened preparatory effort.
• Unerring preparatory effort: as the yoga practitioners well versed in the practice of yoga instruct, just so one learns — taking neither dharma nor meaning in an inverted way, without self-conceit, not settling into one's own dogmatic grasping of views, without deviant clinging, and never slighting or demeaning the instruction of one's elders. This is called unerring preparatory effort.
• Timely preparatory effort: at each and every moment one cultivates the mark of tranquillity, cultivates the mark of insight, cultivates the mark of exertion, cultivates the mark of equanimity; and one is able to know as it really is: tranquillity, the mark of tranquillity, and the time for tranquillity; insight, the mark of insight, and the time for insight; exertion, the mark of exertion, and the time for exertion; equanimity, the mark of equanimity, and the time for equanimity. 〔What follows separately clarifies the four practices of tranquillity, insight, exertion, and equanimity —〕
  • Tranquillity: this is the nine marks of mental settling, able to make the mind markless, non-discriminating, quieted, utterly quieted, evenly abiding in stilled tranquillity, unmixedly pure and one — hence it is named tranquillity. The mark of tranquillity is twofold: the object-mark (the image corresponding in kind to the thing known within the class of tranquillity, whereby the mind is quieted) and the causal-condition-mark (the practice of insight cultivated, in dependence on a mind perfumed by tranquillity, so as to purify the tranquillity-concentration for a later time). The time for tranquillity: when the mind is agitated, or when one fears agitation, this is the time to cultivate tranquillity; and when the mind perfumed by insight is troubled by discursive thought and by activities, this is the time to cultivate tranquillity.
  • Insight: this is the practice of insight upon objects distinguished by the four practices, the three gateways, and the six matters. The mark of insight is twofold: the object-mark (the image corresponding in kind to the thing known within the class of insight, whereby wisdom examines) and the causal-condition-mark (the practice of tranquillity cultivated, in dependence on a mind perfumed by insight, so as to purify the insight for a later time). The time for insight: when the mind sinks, or when one fears sinking, this is the time to cultivate insight; and in dependence on a mind perfumed by tranquillity, when one should first understand the thing known as it really is, that is the time to cultivate insight.
  • Exertion: by taking up some one pure and excellent object, one displays, urges on, and gladdens one's mind. The mark of exertion: by a pure and excellent object one spurs on one's mind, and one accordingly gives rise to diligent vigor. The time for exertion: when the mind sinks down, or when one fears it will sink down, this is the time to cultivate exertion.
  • Equanimity: toward the object the mind is undefiled and of an even nature; within the class of tranquillity and insight there is the nature of being supple, upright, and spontaneously turning, and the mind, being supple, has capability, so that one lets the mind go along in spontaneous operation. The mark of equanimity: by the object one lets the mind be released above, and one does not put forth excessive vigor upon the object. The time for equanimity: when the agitated mind within the class of tranquillity and insight has been liberated, this is the time to cultivate equanimity. 〔The above is named timely preparatory effort.〕
• Understanding preparatory effort: with respect to the several marks spoken of above, one takes them well and understands them well; and having taken and understood them well, when one wishes to enter concentration one can enter, when one wishes to abide in concentration one can abide, when one wishes to rise from concentration one can rise; or at times one casts off the images ranged over in the several meditative concentrations and directs one's attention to reflect upon the essential objects proper to the several non-concentrated grounds. This is called understanding preparatory effort.
• Insatiable preparatory effort: with respect to wholesome dharmas one has no satiety, one cultivates cutting-off without letting it lapse, and in the successively higher, successively more excellent places one dwells much in aspiration; not merely gaining some small tranquil concentration does one shrink back midway on the road, but with respect to the rest that should be done one constantly has advancing aspiration. This is called insatiable preparatory effort.
• Yoke-not-cast-off preparatory effort: with respect to all the points of training one has received, there is no breach and no lack; though one sees a young woman of upright and lovely countenance, one does not take up her mark and does not take up her fine features; toward food one is even-minded; one diligently cultivates wakefulness; one has few affairs, few undertakings, little distraction; with respect to what was long ago done and long ago said, one can call it back to oneself and cause others to call it back. By these dharmas one can rightly accord with one-pointedness of mind, not casting off its yoke (not laying down the load), keeping the mind from scattering, from racing after external objects, from becoming inwardly stiff. This is called yoke-not-cast-off preparatory effort.
• Correct preparatory effort: with respect to the object one again and again arouses resolute conviction, and again and again correctly clears it away. As one who diligently cultivates the contemplation of the impure again and again clears away, and again and again brings before himself, that impure mark reflected upon by the impure attention; by the attention aroused through insight that practices in accordance with the mark, with respect to the object one again and again clears away and again and again brings before oneself. This is called correct preparatory effort.

The Five Kinds of Correct Clearing-Away, and "How One Practices"

That "correct clearing-away" is again of five kinds: first, inwardly gathering one's mind; second, the attention of not-minding; third, attention upon another [ground]; fourth, the attention of counteraction; fifth, the attention of the markless element. Among these — by the nine marks of mental settling with insight at the head, it is named "inwardly gathering one's mind"; by turning one's back at the very outset upon all marks and abiding without disorder, it is named "the attention of not-minding"; by taking as object the domains of the other meditative grounds and reflecting upon the other meditative grounds, it is named "attention upon another"; by reflecting on the impure as a counteraction to the pure, and so on down to reflecting on mindfulness of in-breath and out-breath as a counteraction to discursive thought, and reflecting on the element of empty space as a counteraction to the several materialities, it is named "the attention of counteraction"; by not directing attention or reflection upon any mark and by directing attention and reflection upon the markless element, it is named "the attention of the markless element." Although the correct clearing-away marks, universally established, come to five kinds in all, what is here properly taken up is only the two kinds "inwardly gathering one's mind" and "the attention of not-minding."

When one who is at first cultivating the work first sets to cultivation, at the very outset he does not at all bind his mind upon the object-domain (whether the impure or somewhere else), but makes only this thought: how might my mind gain being unscattered, markless, non-discriminating, quieted, utterly quieted, unturning and unmoving, without any longing, apart from all operations, inwardly at ease? Being thus diligent, with respect to all the external marks that arise he reflects upon nothing — this is named "the attention of not-minding"; and it is by this attention of not-minding that he clears away the object.

Here he cultivates yoga and takes up ease, and also practices the "having-mark, having-discrimination" objects — the impure and the like. How does he "practice"? It is that by the insight that practices in accordance with the mark, in accordance with discursive thought, in accordance with examination, he practices that domain, yet does not one-sidedly put forth diligence only in insight; he also lays down the mark of insight, and again reflects upon the practice of tranquillity with respect to the object. By this, at that time, with respect to the object-domain he "neither casts off nor takes up" — because the practice of tranquillity turns upon the object, it is not named casting-off; because upon the object he makes no mark and does not discriminate, it is not named taking-up. It is precisely by thus inwardly gathering his mind that he clears away the object; and because within this he does not take up the mark of insight, with respect to the object there is no disorder; and because he takes up the practice of tranquillity, he takes the thing known as his object-mark once more.

If with respect to the object one merely arouses resolute conviction and does not again and again clear it away, then one cannot make all the resolute convictions turn ever after clearer, purer, and more thoroughgoing, and cannot proceed onward, even to the direct realization of the object-thing known; by again and again arousing resolute conviction and again and again correctly clearing away, the later and later resolute convictions turn successively clearer, purer, and more thoroughgoing, and one can also proceed onward, even to the direct realization of the object-thing known.

The simile of the painter's apprentice: it is like the apprentice of a painter in the world, who at first learns the work of painting — he first receives from his master the model to be learned, contemplates it and contemplates it, and makes that shape; having made it and made it, he straightaway wipes it out; having wiped it out, he makes it once more. Thus wiping out, and making it again and again, those later and later shapes turn clearer, turn purer, and are thoroughly manifested; learning rightly in this way, after passing through much time, the people of the world together acclaim him as a great painter, or reckon him among the ranks of the masters. If he does not repeatedly wipe out the shape he has made, but only paints over it again and again upon the same, that shape can never have any hope of clarity, purity, and thoroughness. The principle of cultivating insight is likewise.

If one has aroused resolute conviction upon this object, one must surely correctly clear away again upon this object; it is not that, having correctly cleared away upon this object, one must surely arouse resolute conviction again upon this object. Having aroused resolute conviction upon a narrow-and-small object, one correctly clears away upon the narrow-and-small; the vast and the measureless are likewise. Having correctly cleared away upon a narrow-and-small object, one arouses resolute conviction again upon the narrow-and-small, or upon the vast, or upon the measureless; the vast and the measureless are likewise. Further: if the shape-images of the several material dharmas are manifested, one should know that they are coarse, resembling transformations; the several non-material dharmas take conceptual designation as prior, and, as by the dominant force of what is experienced, their images are manifested. All of this is named correct preparatory effort.

These nine bright-class preparatory efforts, one should know, are concordant with tranquillity and insight; the nine preparatory efforts contrary to them, one should know, are discordant with tranquillity and insight. The preparatory efforts thus established by the distinction of dark class and bright class come to eighteen kinds in all. Such is what is called one-pointedness of mind. 〔Sub-section 6, one-pointedness, concludes here.〕

Purifying the Obstructions: Purging the Four Obstructions by Four Causal Factors

What is purifying the obstructions? It is that the yoga practitioners who thus correctly cultivate preparatory effort are able, by four causal factors, to make their minds purge the several obstructions. Which four causal factors? First, thoroughly knowing the intrinsic nature; second, thoroughly knowing the causes and conditions; third, thoroughly knowing the faults; fourth, cultivating the counteraction.

That is: first one thoroughly knows the obstruction's intrinsic nature, then the causes and conditions by which it arises, then the faults of not keeping it far away, and finally one actually cultivates the corresponding counteraction. Only with all four does one make the mind purge the several obstructions.

Thoroughly knowing the intrinsic nature of the several obstructions: one is able to thoroughly know that the obstructions are of four kinds — first, the obstruction of faint-heartedness; second, the obstruction of covering-over; third, the obstruction of discursive thought; fourth, the obstruction of self-exaltation. The obstruction of faint-heartedness is, when one diligently cultivates renunciation and seclusion, all the defiled longing, displeasure, hankering, and grief. The obstruction of covering-over is precisely the five hindrances — sensual desire and the rest. The obstruction of discursive thought is precisely the defiled discursive thoughts — the discursive thought of desire and the rest. The obstruction of self-exaltation is exalting oneself while abiding at ease in some small and inferior knowledge-and-vision — saying "I am able to attain it, others then cannot," and so on as widely stated before.

To close each obstruction separately: the defiled longing, displeasure, hankering, and grief that arise while one diligently cultivates renunciation and seclusion are called the obstruction of faint-heartedness; the five hindrances, sensual desire and the rest, are called the obstruction of covering-over; defiled discursive thoughts, the thought of desire and the rest, are called the obstruction of discursive thought; and exalting oneself while abiding in some small and inferior knowledge-and-vision, thinking "I can attain it, others cannot," is called the obstruction of self-exaltation. This is called thoroughly knowing the intrinsic nature of the several obstructions.

Thoroughly knowing the causes and conditions of the several obstructions: the first, the "obstruction of faint-heartedness," has six causal conditions — first, being feeble in body through the dominant force of prior karma, or through the trouble of illness; second, excessive preparatory effort; third, not cultivating preparatory effort; fourth, first cultivating preparatory effort; fifth, the afflictions being ablaze; sixth, not yet having practiced seclusion repeatedly. The causes and conditions of the three obstructions of covering-over, discursive thought, and self-exaltation are the "unprincipled attention" practiced repeatedly, for the most part, within the dharmas that accord with these three obstructions. What is unprincipled attention here? Not directing attention to reflect upon the impure, but directing attention to reflect upon the pure mark; not directing attention to reflect upon loving-kindness, but directing attention to reflect upon the mark of hatred; not directing attention to reflect upon the mark of brightness, but directing attention to reflect upon the mark of darkness; not directing attention to reflect upon the mark of tranquillity, but directing attention to reflect upon evil discursive thoughts — of kin, of homeland, of not-dying, of the merriments, jests, laughter, and attendances one once passed through; not directing attention to reflect upon the causal nature of dependent origination, but directing attention to reflect, in an unprincipled way, upon a self and what belongs to a self among the formations of the three times — these are all unprincipled attention.

Item by item: not reflecting upon the impure but reflecting upon the pure mark is here called unprincipled attention; not reflecting upon loving-kindness but reflecting upon the mark of hatred is here called unprincipled attention; not reflecting upon the mark of brightness but reflecting upon the mark of darkness is here called unprincipled attention; not reflecting upon the mark of tranquillity but reflecting upon evil thoughts of kin, homeland, not-dying, and former merriment, jesting, laughter, and attendance is here called unprincipled attention; not reflecting upon the causal nature of dependent origination but construing a self and what belongs to a self among the formations of the three times is likewise here called unprincipled attention.

Thoroughly knowing the faults of the several obstructions: because one thoroughly knows that this obstruction is present, one, with respect to those four — "not realizing what is not yet realized, and losing what is already realized" — spoils the preparatory effort of yoga, has a defiled abiding, has a suffering-and-vexed abiding, ruins oneself and ruins others, and, when the body breaks up and life ends, is born into the several evil destinies.

Cultivating the counteraction: for the several "faint-hearted," recollection is used overall as the counteraction — by the attention of recollection one gladdens one's mind, so that faint-heartedness already arisen is cleared away and, not yet arisen, does not arise. For feebleness of body, excessive preparatory effort, and first cultivating preparatory effort, "the even and penetrating exercise of vigor" is used as the counteraction. For not cultivating preparatory effort, reverent listening and diligent inquiry are used as the counteraction. For the afflictions being ablaze, the preparatory effort upon such objects as the impure is used as the counteraction. If one has not practiced repeatedly, then such a means of reasoned discernment as this is used as the counteraction — thinking: because I once did not practice seclusion repeatedly, therefore now, cultivating seclusion, faint-heartedness arises; if I now do not practice seclusion, in the world to come it will surely be like this again, and so I now ought to reason correctly, casting off displeasure toward seclusion and cultivating delight in it. For the rest — the unprincipled attention of covering-over and the like — the principled attention contrary to it is used as the counteraction.

Thus faint-heartedness as a whole is counteracted by the recollective attention that gladdens the mind, clearing away what has arisen and preventing what has not arisen; bodily feebleness, excessive preparatory effort, and first cultivation are counteracted by evenly penetrating vigor; failure to cultivate is counteracted by reverent listening and diligent inquiry; blazing afflictions are counteracted by preparatory effort upon the impure and the other appropriate objects; seclusion not yet repeatedly practiced is counteracted by discerning that, if it is still not practiced in this life, the same faint-heartedness must recur in the next, and thus casting off displeasure and cultivating delight; the unprincipled attention underlying the remaining obstructions of covering-over, discursive thought, and self-exaltation is counteracted in each case by the contrary principled attention. This is called cultivating the counteraction. 　Further: one thoroughly knows that the intrinsic nature of the several obstructions "is able to obstruct, is able to defile, is subsumed under the dark class, and should be kept far from"; one thoroughly knows that only by the causes and conditions of keeping far from the several obstructions can one keep far from them, and so one should seek out the causes and conditions of the several obstructions; one thoroughly knows "what fault there is in not keeping far from what should be kept far from," and so one should seek out the faults of the several obstructions; and having kept far from them, one reflects further, "how are these obstructions to be made not to arise in the world to come," and so one should seek out the cultivation of the counteraction. By these causal factors one is able to make one's mind purge the several obstructions.

Tranquillity and Insight Being Many · Successively Depending upon Each Other · the Path of Their Yoked Working

One should know that, because those that accord with the teaching are many, insight too is many; and because insight is many, it makes tranquillity too be many. And this insight — because the object known is boundless, one should know that its measure too is boundless — by the three gateways and the six kinds of matter, in each and every boundless class and distinction, one penetratingly enters into the principle.

For one who correctly cultivates: the stronger the dominant force by which his insight is practiced repeatedly and purified, the more it increases and grows vast; and thus the pliancy of body and mind, within the class of tranquillity that can be produced, also increases and grows vast. As body and mind gain more pliancy, the one-pointedness of mind toward the object increases the more; as one-pointedness of mind increases the more, one again gains more pliancy of body and mind. The two dharmas — one-pointedness of mind, and pliancy of body and mind — successively depend upon each other, successively belong to each other; and these two dharmas, only if they gain "the transformation of the basis," are then thoroughgoing. Because one gains the transformation of the basis, with respect to the thing known there arises "direct-perception knowledge."

Question: to what point does one say "one has thoroughgoingly gained the contemplation of the impure"? And so on, to what point does one say "one has thoroughgoingly gained mindfulness of in-breath and out-breath"?

Answer: to state it in brief, because one who cultivates insight, within the correct preparatory effort of the contemplation of the impure, draws near, cultivates, and cultivates much — then whether walking or abiding, though various object-domains be present before him and though he examine all the several marks, yet abiding in his own nature, not through preparatory effort, for the most part it is impure marks that are manifested, not the several pure marks; and because he has well cultivated the impure, toward the dharmas that are able to accord with the ground of the enwrapment of greed, his mind does not proceed inward, does not take delight, does not gain conviction, but abides in equanimity and deeply gives rise to weary aversion. At that time the one who cultivates insight should know for himself: I have now gained the contemplation of the impure, have gained the fruit of what I cultivated — this alone is named having thoroughgoingly gained the contemplation of the impure; contrary to this, it is named not having gained thoroughgoingness. As with the contemplation of the impure, so with loving-kindness, the causal nature of dependent origination, the difference of the elements, and mindfulness of in-breath and out-breath. Among these the distinctions are: for the most part it is the marks of the loving-kind mind that are manifested, not the marks of hatred; toward the dharmas that accord with the ground of the enwrapment of hatred, the mind does not proceed inward, take delight, or gain conviction, but abides in equanimity and deeply gives rise to weary aversion. For the most part it is the marks of impermanence, suffering, emptiness, and no-self that are manifested, not the deluded marks that go together with permanence, pleasure, and the view of a bodily self; toward the dharmas that accord with the ground of the enwrapment of delusion, the mind likewise does not proceed inward, take delight, or gain conviction, but abides in equanimity and deeply gives rise to weary aversion. For the most part it is the mark-perceptions of the difference of the body-aggregate as of various elemental natures, not of a single elemental nature, that are manifested, not the perception of a body-aggregate as one; toward the dharmas that accord with the ground of the enwrapment of conceit, the mind likewise does not proceed inward, take delight, or gain conviction, but abides in equanimity and deeply gives rise to weary aversion. For the most part it is the perception of inner quieting, the perception of tranquillity, that is manifested, not the perception of idle proliferation; toward the dharmas that accord with the ground of the enwrapment of discursive thought, the mind likewise does not proceed inward, take delight, or gain conviction, but abides in equanimity and deeply gives rise to weary aversion.

Question: to what point does one say "the two, tranquillity and insight, join together and, in even balance, turn together" — whereby it is named the path of the yoked working?

Answer: if one has already gained, within the nine marks of mental settling, the ninth mark of mental settling (that is, meditative equipoise), and, taking this consummate meditative concentration as his support, he cultivates the higher wisdom within the contemplation of dharmas; then, because of the contemplation of dharmas, the path turns spontaneously, turns without exertion, not through preparatory effort, and insight is pure and bright-white, and, following tranquillity, is supple, taken up, and turns as taken up by the path of tranquillity — to this point it is named the two, tranquillity and insight, joining together and, in even balance, turning together, and by this it is named the path of the yoked working.

The Middle Uddāna

The middle uddāna says:

　　The mark, discursive thought, examination — the three gateways that follow along in practice.
　　Meaning, thing, mark, class, time, principle — the six matters and their distinctions.
　　First, corresponding preparatory effort; next, repeated-practice, unslackened,
　　unerring, timely, understanding, insatiable,
　　not casting off the wholesome yoke, and last, correct preparatory effort —
　　these nine one should know, having two classes and their distinction.
　　Knowing the intrinsic nature and the causes and conditions, seeing their several faults,
　　correctly cultivating the counteraction, one makes the obstructions become purified.

The Cultivation of Attention: the Four Kinds of Attention (Sub-section 8 is raised)

What is the cultivation of attention? It is that when one who is at first cultivating the work first sets to cultivation, within the universal mark thus established, by one-pointedness of mind and the purging of the several obstructions, he departs from wrong preparatory effort and learns correct preparatory effort. He should at the very outset make this thought: I now, in order to realize one-pointedness of mind and to cut off delight, will diligently cultivate the four kinds of attention. Which four? First, the attention that trains the mind; second, the attention that moistens the mind; third, the attention that produces pliancy; fourth, the attention of pure knowledge-and-vision.

• The attention that trains the mind: by this attention, toward the dharmas that may be found wearisome, one makes the mind avert in weariness. This is called the attention that trains the mind.
• The attention that moistens the mind: by this attention, toward the dharmas that may be found admirable, one makes the mind rejoice with delight. This is called the attention that moistens the mind.
• The attention that produces pliancy: by this attention, at each and every moment, having made the mind avert in weariness toward the dharmas that may be found wearisome and made the mind rejoice with delight toward the dharmas that may be found admirable, one abides in the inner quieting, markless, non-discriminating, and turns in one-pointed mindfulness; by this one counteracts all coarseness and heaviness of body and mind, and is able to make all body and mind be at ease and to give rise to all pliancy of body and mind. This is called the attention that produces pliancy.
• The attention of pure knowledge-and-vision: by this attention, at each and every moment, taking this very inwardly quieted mind as his support, by repeated preparatory effort from the inwardly stilled mind he cultivates the higher wisdom within the contemplation of dharmas; the cultivator, at each and every moment, makes the mind avert in weariness toward the dharmas that may be found wearisome, and thus, toward the outflows and the dharmas that are grounds for outflows, is able to make the mind grow hot, evenly hot, grow weary, evenly weary. This is called the attention of pure knowledge-and-vision.

What is named "the ground of what may be found wearisome"? In brief there are four kinds: when the decline of oneself and the decline of another are present before one, and one reflects on them again and again with principled attention, they become grounds of the wearisome; when the flourishing of oneself and the flourishing of another are in the past, wholly perished, departed, and altered-and-ruined, and one reflects on them again and again with principled attention, they become grounds of the wearisome. The cultivator, at each and every moment, makes the mind rejoice with delight toward the dharmas that may be found admirable, and, by the arising of delight, is able to make the mind exceedingly saturated, softened, and clarified-and-cleared.

What is named "the ground of what may be found admirable"? In brief there are three kinds: first, the Three Jewels; second, the purity of the points of training, the purity of moral discipline; third, deeply giving rise to conviction, with a mind unfaint, toward the difference of what one has oneself realized. 　Recollecting the Three Jewels so as to make the mind rejoice with delight: making this thought — I now well gain a great benefit, in that the Tathāgata, the Worthy One, the Fully and Perfectly Awakened, is my great teacher; I now well gain a great benefit, in that within the well-spoken Dharma-Vinaya I have gone forth to homelessness; I now well gain a great benefit, in that with fellow practitioners of the pure life who are endowed with discipline and endowed with virtue, patient, gentle, and accomplished in wholesome dharmas, I am joined as companions in the Dharma; I shall gain a wholesome ending of life, a wholesome passing away, a wholesome proceeding to the world to come. 　Recollecting the purity of the points of training and the purity of moral discipline so as to make the mind rejoice with delight: making this thought — I now well gain a great benefit, in that within the great teacher the Tathāgata, the well-spoken Dharma-Vinaya, and the assembly of śrāvakas who well cultivate right conduct, I have gained, together with fellow practitioners of the pure life, the same discipline, the same training, the same cultivation of loving and kindly deeds of body, speech, and mind, the same views, the same things enjoyed; this is "having non-regret as its prior, giving rise to gladness." This is called recollecting the purity of the points of training and the purity of moral discipline so as to make the mind rejoice with delight. 　Deeply giving rise to conviction, with a mind unfaint, toward the difference of what one has oneself realized, so as to make the mind rejoice with delight: making this thought — I now have power, have capability, my moral discipline is pure and fit to be a vessel of the Dharma; I have gained, together with fellow practitioners of the pure life, the same pure precepts, and, together with wise, rightly-arrived, good persons, the same views; I have the capability diligently to cultivate such right conduct, and within the present dharma am able to gain what is not yet gained, to touch what is not yet touched, to realize what is not yet realized — by this I make the mind give rise to great gladness. This is called making the mind rejoice with delight at the site where one deeply gives rise to conviction, with a mind unfaint, toward the difference of what one has oneself realized. And further, by valiant vigor before and after, I have already come to abide in the difference of what I have realized; by recollecting this, I again, at a later time, deeply give rise to conviction toward the difference of what I have realized, and make the mind rejoice with delight (this is the "alternate account").

That cultivator, toward the dharmas that may be found wearisome, trains his mind, and toward the dharmas that are able to accord with the grounds of the several outflows, makes the mind not turn toward them, but abide in a way that is discordant, cast off, and set apart; toward the dharmas that may be found admirable, he gladdens and moistens his mind, and, because he has affection for the dharmas produced from departure and seclusion, makes the mind proceed toward them, cleave to them, delight in them, and abide in harmony with them. Thus his mind, by the two marks of "weariness" and "delight," turns its back on the several dark classes and turns toward the several bright classes, easily loosed and turned. The mind's turning its back on the dark class is by the attention that trains the mind; its turning toward the bright class is by the attention that moistens the mind; at each and every moment, in dependence on tranquillity, inwardly gathering and holding the mind, is by the attention that produces pliancy; at each and every moment, discerning dharmas, discerning them utterly, universally seeking them out, universally examining them, is by the attention of pure knowledge-and-vision. Thus his mind, at each and every moment, being taken up by tranquillity and insight, becomes capable of serving as a cause that takes up all practice-marks and all virtues, and, passing through days and nights, instants, lava, and moments, gradually gains advancement.

The simile of the goldsmith: it is like a wise and skillful smith of gold and silver, or his apprentice, who at each and every moment smelts and refines the gold and silver, making it cast off all impurity and filth; and at each and every moment casts it into cool clear water, making it fit and pliant, supple and compliant, for the fashioning of the several ornaments; and then this smith, or his apprentice, having well understood by his corresponding fine and skillful knowledge, uses it as his working material and, among whatever ornaments he takes pleasure in, transforms it in various ways. Thus the one who diligently cultivates yoga, in order to make the mind turn its back on greed and all impurity and filth, and turn its back on defiled grief-and-vexation, deeply gives rise to weary aversion toward the dharmas that may be found wearisome; and in order to make it proceed toward the delight of all pure and wholesome classes, gives rise to rejoicing-delight toward the dharmas that may be found admirable. And then the practitioner, with respect to whichever class — of tranquillity or of insight — he wishes to establish himself in, is able to cleave to it well, to harmonize with it well, without turning and without moving, and, among whatever meanings he takes pleasure in, is able to accomplish all just as he is convinced.

Teaching arc: the essence and character of tranquillity-and-insight now set up, this leaf teaches "the working hand and eye of cultivation" — how to apply oneself so that the mind swiftly gains concentration (the nine preparatory efforts of the bright class), how, when the mind rises and falls, to correct it by the four practices of tranquillity, insight, exertion, and equanimity (when the mind is agitated, use tranquillity; when it sinks, use exertion; when it is even, use equanimity), how, when one meets an obstruction in cultivation, to purge it (the four steps of purifying the obstructions, purging the four obstructions), and how, by four kinds of attention, to train the mind so that it can weary and can rejoice (the cultivation of attention · the simile of the goldsmith). The eye is still heavy: the yoked working of tranquillity and insight, reaching the ninth station of mind, "the path turns spontaneously, turns without exertion," and that path of yoked working, that one-pointedness of mind, the Saṃdhinirmocana still adjudges as "penetrating that the image is only its own consciousness" — continuing the consciousness-only eye of doctrine from the nine-stations-of-mind leaf; and this time, the Section on Ascertainment and the Section on the Gathering of Events attest it back again from within the scripture.

The Nine Ways of Applying Oneself: the Right and the Wrong

Cultivating concentration is not a matter of merely sitting hard with the head down; there is a right and a wrong in how one applies oneself. The treatise lists "nine preparatory efforts subsumed under the bright class" (the nine methods of applying oneself in accord with cultivation), and contrary to them are the nine dark-class preparatory efforts — the bright class makes the mind swiftly gain concentration and the meditative concentration advance, the dark class delays at every turn. The nine are:

Corresponding (medicine suited to the disease: one who acts from greed cultivates the impure; from hatred, loving-kindness; from delusion, dependent origination; from conceit, the difference of the elements; from discursive thought, mindfulness of breathing — the ancient masters pierce it through with a single phrase, "medicine corresponds to disease" 〔Dunlun〕); repeated-practice (one has already practiced tranquillity and insight repeatedly, not every thing from the beginning); unslackened (not slackening — coming out of concentration to attend to affairs, one only seeks to finish quickly and then returns to sit; meeting assorted crowds, though one exchanges greetings one does not enter into chatter; more urgent still, one constantly reflects on sudden death and cultivates the perception of impermanence: wind, heat, and phlegm within the body, undigested food, venomous vermin, humans and non-humans can all bring a man to an untimely end, and so even if there be left only one day, one hour, or the span of "an in-breath to an out-breath," this one breath's worth of effort, one must still diligently cultivate yoga upon the Buddha's holy teaching); unerring (one learns as taught by a good teacher, taking nothing in an inverted way, without self-conceit); timely (detailed in the next section); understanding (having taken and understood the several marks well, when one wishes to enter one enters, to abide one abides, to rise one rises); insatiable (with respect to wholesome dharmas one is never satisfied, one seeks ever higher step by step, not taking a little for enough); yoke-not-cast-off (guarding the points of training, not taking up the mark of a beautiful form, being even-minded toward food, diligently cultivating wakefulness, few affairs and few undertakings — like an ox that does not lay down its load, keeping the mind from scattering); correct (detailed in the next section). Of the seventh and eighth, the ancient masters say only the single phrase "the seventh and eighth may be known," and do not gloss them further 〔Dunlun〕.

When the Mind Is Agitated Use Tranquillity, When It Sinks Use Exertion, When It Is Even Use Equanimity

Among the nine preparatory efforts, "timely preparatory effort" most deserves close treatment — it teaches you to watch the state of the mind and use the right method. In cultivation one must, at each and every moment, cultivate the mark of tranquillity, the mark of insight, the mark of exertion, the mark of equanimity, and one must recognize the "intrinsic nature, mark, and time" of each practice:

• Tranquillity: this is the nine marks of mental settling, making the mind markless, non-discriminating, quieted, and unmixedly one. When does one use tranquillity? When the mind is agitated, or when one fears it is about to become agitated.
• Insight: this is the practice of insight of the four practices, three gateways, and six matters. When does one use insight? When the mind sinks, or when one fears it is about to sink.
• Exertion: taking up one "pure and excellent object," one displays, urges on, and gladdens the mind, spurring it up. When does one use exertion? When the mind sinks down, or when one fears it is about to sink down.
• Equanimity: toward the object the mind is undefiled and even, and tranquillity and insight are supple, upright, and turn spontaneously. When does one use equanimity? When the agitated mind within the class of tranquillity and insight has already been liberated, then one uses equanimity — no longer spending further vigor.

Tranquillity counters agitation, exertion counters sinking, equanimity counters evenness — this hand-and-eye of "watching the state and using the right medicine" is spoken exactly the same in the Saṃdhinirmocana-sūtra, where the bodhisattva Maitreya asks and the World-Honored One answers: 「若心掉舉或恐掉舉時……是名止相；若心沈沒或恐沈沒時……是名舉相；……諸無功用作意……是名捨相」 tr. "when the mind is agitated or when one fears agitation … this is named the mark of tranquillity; when the mind sinks or when one fears sinking … this is named the mark of exertion; … the several attentions of no-exertion … these are named the mark of equanimity" 〔Saṃdhinirmocana〕. Not only does the scripture speak thus; the Section on Ascertainment's Śrāvaka Stage also says it over again word for word (「由下劣心慮恐下劣便正修舉，由掉舉心慮恐掉舉便修內止，心得平等便修上捨」 tr. "by an inferior mind, fearing inferiority, one duly cultivates exertion; by an agitated mind, fearing agitation, one cultivates inner tranquillity; the mind gaining evenness, one cultivates the higher equanimity"), and the Section on the Gathering of Events points back still more plainly: these marks of tranquillity, exertion, and equanimity are, 「如聲聞地……已辯其相」 tr. "as the Śrāvaka Stage … has already discriminated their marks" — that is, precisely this present passage of this leaf. Within and without the scripture, they attest one another.

The Painter's Apprentice's Work: Repeated Clearing, Repeated Removing

"Correct preparatory effort" teaches another hand — repeatedly arousing resolute conviction, repeatedly correctly clearing away. With respect to the object-domain, on the one hand one arouses resolute conviction (bringing the object-mark plainly and clearly to presence), and on the other hand one correctly clears it away (setting it down); having aroused it one removes it, having removed it one arouses it again. Fearing you will not understand, the treatise strikes a simile of the painter's apprentice:

The painter's apprentice at first learns to paint; having received the model from his master, he contemplates it and contemplates it and makes that shape after it; having made it, he straightaway wipes it out; having wiped it out, he makes it again. Thus wiping it out and making it repeatedly again, the shape turns ever after clearer, purer, and thoroughly manifest; learning on in this way, after much time he is acclaimed a great painter. If he refuses to wipe out and only paints over the same draft round after round, that shape can never have any hope of clarity and purity.

Cultivating insight is likewise: if one is willing to "repeatedly clear and repeatedly remove," the resolute conviction becomes ever clearer, purer, and more thoroughgoing, and can proceed onward to direct realization; if one merely arouses resolute conviction and refuses to clear it away, one stops right there and cannot advance. Correct clearing-away is of five kinds (inwardly gathering the mind, the attention of not-minding, attention upon another, the attention of counteraction, the attention of the markless element), but what is here properly taken up is only the first two — "inwardly gathering the mind" and "the attention of not-minding." There is yet another hand in cultivation called "how one practices": with respect to the object one "neither takes up nor casts off" — because the practice of tranquillity turns upon the object it is not named casting-off, and because one makes no mark and does not discriminate it is not named taking-up, and thus one inwardly gathers the mind and clears away the object. 〔The ancient master here glosses only as far as the phrase "it is not named casting-off"; the meaning of "not taking up" is stated by the treatise-text itself — see the source.〕

To this point the eighteen preparatory efforts, dark and bright together, have been spoken, and the treatise gathers it in a single line: 「如是名為心一境性」 tr. "such is what is called one-pointedness of mind." — The meaning of sub-section 6, "one-pointedness," which began to be expounded from the nine-stations-of-mind of the previous leaf, is here at last fully expounded.

The Four Obstructions in Cultivation, and the Four Steps for Purging Them

On the road of cultivating concentration one meets obstructions. The treatise says: the yoga practitioner who correctly cultivates preparatory effort is able, by four causal factors, to purge the several obstructions — thoroughly knowing the intrinsic nature of the obstruction, thoroughly knowing the causes and conditions of the obstruction, thoroughly knowing the faults of the obstruction, cultivating the counteraction. The obstructions are of four kinds:

• The obstruction of faint-heartedness: when one diligently cultivates renunciation and seclusion, there is still longing, displeasure, hankering, and grief toward defiled dharmas (the mind softens, retreats). It has six causes and conditions (feebleness of body, excessive preparatory effort, not cultivating preparatory effort, first cultivating preparatory effort, the afflictions being ablaze, not yet having practiced seclusion repeatedly).
• The obstruction of covering-over: this is precisely the five hindrances — sensual desire and the rest.
• The obstruction of discursive thought: this is precisely the defiled discursive thoughts — of desire, of ill-will, of harm, and the rest.
• The obstruction of self-exaltation: having gained a little inferior knowledge-and-vision one exalts oneself — "I can attain it, others cannot."

The causes and conditions of the latter three obstructions lie wholly in "unprincipled attention" — reflecting on the pure mark when one should reflect on the impure, on the mark of hatred when one should reflect on loving-kindness, on darkness when one should reflect on brightness, on the merriments of kin and homeland when one should reflect on tranquillity, on a self and what belongs to a self among the formations of the three times when one should reflect on dependent origination. The counteraction for purging the obstructions likewise fits the disease: for faint-heartedness, use recollection to gladden the mind; for feebleness of body, excess, and first cultivation, use "the even exercise of vigor"; for not cultivating, use reverent listening and inquiry; for the afflictions being ablaze, use such objects as the impure; for not having practiced repeatedly, use the means of reasoned discernment (thinking: because I did not practice repeatedly, therefore now I am faint-hearted, and if I do not practice again the world to come will still be like this, and so I ought to cultivate the delight of seclusion); for the rest — covering-over and the like — use "the principled attention contrary to it" as the counteraction.

The Yoked Working of Tranquillity and Insight: at the Ninth Station of Mind, Turning Spontaneously without Effort

Cultivating to the depths, tranquillity and insight are no longer two separate matters, but can "work yoked together." The treatise says: the two dharmas, one-pointedness of mind and pliancy of body and mind, successively depend upon and belong to each other; and only if these two dharmas gain the transformation of the basis are they thoroughgoing — pliancy of body and mind departing from coarseness-and-heaviness is called "the transformation of the basis," and one-pointedness of mind departing from scatteredness is called "gaining the transformation of the basis" 〔Dunlun points out these two senses〕; and having gained the transformation of the basis, toward the thing known there arises "direct-perception knowledge."

To what point is it named "the path of the yoked working"? The treatise answers: reaching the ninth (meditative equipoise) of the nine marks of mental settling, and, taking this consummate meditative concentration as one's support, cultivating the higher wisdom within the contemplation of dharmas; at that time "the path turns spontaneously, turns without exertion, not through preparatory effort," and insight is pure and bright-white and turns supple, following tranquillity — this alone is named the two, tranquillity and insight, joining together and, in even balance, turning together, and is named the path of the yoked working.

And what is this "path of the yoked working, this one-pointedness of mind"? The Saṃdhinirmocana-sūtra settles it in a single phrase: 「謂通達三摩地所行影像唯是其識；或通達此已，復思惟如性」 tr. "namely, penetrating that the image ranged over in meditative concentration is only its own consciousness; or, having penetrated this, further reflecting on its suchness-nature" 〔Saṃdhinirmocana〕. When the śrāvaka cultivates to the yoked working of tranquillity and insight, the image taken as object is still adjudged by the scripture to be manifested by consciousness-only — this is precisely the continuation of the consciousness-only eye of doctrine from the nine-stations-of-mind leaf above, the one same pivot by which the śrāvaka's tranquillity and insight open onto consciousness-only.

The Goldsmith's Work: Training the Mind by Four Kinds of Attention

Reaching "the cultivation of attention" (sub-section 8 is raised), the treatise teaches the use of four kinds of attention to train the mind so that it can weary and can rejoice: the mind-training (making the mind avert in weariness toward dharmas that may be found wearisome), the mind-moistening (making the mind rejoice with delight toward dharmas that may be found admirable), the pliancy-producing (after wearying and rejoicing, abiding in the inner quieting, counteracting coarseness-and-heaviness of body and mind, producing pliancy of body and mind), and the pure-knowledge-and-vision (using the inwardly stilled mind to cultivate the higher wisdom within the contemplation of dharmas). Of the wearisome there are four grounds (the decline of oneself and of another present before one; the flourishing of oneself and of another passed and altered-and-ruined), and of the admirable three grounds (the Three Jewels, the purity of moral discipline, what one has oneself realized), each recollected so as to make the mind either weary or rejoice.

The treatise strikes a simile of the goldsmith to draw it to a close:

Like a wise and skillful smith of gold and silver (or his apprentice), who at each and every moment smelts and refines the gold and silver, making it cast off all impurity and filth; and again at each and every moment casts it into cool clear water, making it supple and fit; and then, among whatever ornaments he requires, fashions and accomplishes them in various ways.

One who cultivates yoga is likewise: in order to make the mind turn its back on greed and all impurity and filth, one deeply gives rise to weary aversion toward dharmas that may be found wearisome (this is "smelting and casting off the filth," by the mind-training); in order to make the mind proceed toward the delight of pure and wholesome classes, one gives rise to rejoicing-delight toward dharmas that may be found admirable (this is "casting into water and making supple," by the mind-moistening); and then, with respect to whichever class — of tranquillity or of insight — one wishes to establish oneself in, one is able to cleave to it well and harmonize with it well, and accomplish all just as one is convinced.

〔A distinguishing note: the "cultivation of attention" spoken of in this leaf is these four kinds of attention (mind-training · mind-moistening · pliancy-producing · pure-knowledge-and-vision); the "fifth, cultivation of attention" glossed by Kuiji in the ninth fascicle of the Concise Compendium speaks instead of the seven attentions of the later dispassion passage (apprehending-the-aspect → the fruit of the culmination of effort) — the names are the same but what they refer to differs, and the two are not to be confounded.〕

Carrying Forward

This leaf has laid out in full "the working hand and eye of cultivation": the nine ways of applying oneself, the correcting of the mind by tranquillity, insight, exertion, and equanimity, the work of repeated clearing and repeated removing, the four steps of purifying the obstructions, the thoroughgoingness of the path of yoked working, and the training of the mind by the four kinds of attention. The cultivation of attention has only just had its frame set up; the next leaf (13-03-04) will go on to say: how one who is at first cultivating the work "duly establishes himself" in dependence on this cultivation of attention, and cultivates from the beginning — bringing the whole instruction of this one place of tranquillity and insight down onto a person who has just set out on the road. The word "cultivate" in the śrāvaka's cultivation of yoga only there truly comes down to the ground.