瑜伽師地論 聲聞地 · 第四瑜伽處 · 世間道 · 諸定廣辯

Carrying on from the previous leaf's seven attentions, this leaf extensively analyzes the concentrations attained: the four meditative absorptions · the four formless attainments · the two mindless attainments · the five supernormal powers · the differences of rebirth · the marks of one freed from desire. The point of the eye: the marks of the concentrations the treatise itself states phrase by phrase, while Dunlun's Notes, in three places, reads them with the consciousness-only meaning (store consciousness / mental consciousness dividing bliss and joy · the base of nothingness as dependent-and-true · the attainment of cessation extinguishing the six consciousnesses and abiding only in the store consciousness) — the store-consciousness line carries down from the previous leaf's "subduing the seeds" and opens up the next leaf's "store consciousness as the truth of origination."

In one line: The four meditative absorptions are glossed by their fixed formulas phrase by phrase — the first, "born-of-seclusion (the attention of the culmination of effort) · born · joy and bliss"; the second, "born-of-concentration, joy and bliss" (born-of-concentration differs from born-of-seclusion: the first departure from the bondage of the desire-realm is named born-of-seclusion · having already obtained concentration first is named born-of-concentration); the third, "secluded-from-joy, sublime bliss" (only when the gladdening of the mind is at its utmost is it named bliss); the fourth, "the purity of equanimity and mindfulness" (bliss cut off, pain cut off · the calamities of the lower grounds exhausted); the four formless attainments in sequence transcend the conception of form · the conception of resistance · the manifold conceptions · the conception of nothingness; the two mindless attainments (the attainment of no-perception / the attainment of cessation); the five supernormal powers (cultivating the twelve conceptions); the differences of rebirth (the heavens into which cultivating the concentrations is due to be reborn); the marks of one freed from desire (thirteen marks · Dunlun only tallies them · citing the Treatise on the Great Perfection of Wisdom).

Three Points of the Eye

1. The concentrations = the real of the stages of the mundane path's freedom from desire: the four meditative absorptions and four formless attainments glossed phrase by phrase by their fixed formulas (the ancient masters add: "inner unified purity" the Lesser Vehicle glosses as "trust," the Great Vehicle as "equanimity, mindfulness, and correct knowing, secluded from applied and sustained thought" 〔Dunlun T42 0472c28〕; three persons who "give rise to the space-concentration" — the noble one / the inner ordinary being / the outsider 〔the Tripiṭaka-master · Dunlun T42 0474a13〕). The four-absorption closing verse: "the prior sinking-away of joy and sorrow" (base text) / "the prior sinking-away of joy and craving" (Dunlun's citation) / "the prior sinking-away of sorrow and joy" (Kuiji's citation) — the three forms recorded side by side, recorded but not adjudicated 〔T42 0473b09 · T43 0121c13〕.

2. ★Three flavors of consciousness-only (the store-consciousness line · borne by Dunlun's Notes): ① the joy-and-bliss of the first and second absorptions — "with respect to the side gladdening the store consciousness it is named bliss, with respect to the side gladdening the mental consciousness it is named joy" 〔Dunlun's own gloss, T42 0473a06〕; ② the base of nothingness — "forms a no-object reading · a markless [something] manifested facing the mind · subsumed under the other-dependent nature · the true principle-that-there-is-nothing subsumed under the perfectly-accomplished nature" 〔Tai citing the Treatise on the Buddha-Ground · recorded by Dunlun, T42 0474a26〕; ③ "when any arhat wishes to enter the state without remaining basis he must enter the attainment of cessation, extinguishing the mind of the six consciousnesses and abiding only in the store consciousness as he passes into death" 〔Dunlun's own gloss, T42 0474c04〕. Kuiji's Concise Compendium does not have these three readings in this section (of the attainment of cessation it says only "this is with respect to cutting off delusion and gaining realization" 〔T43 0122b15〕). Carries down from the previous leaf's culmination-of-effort "subduing the seeds," opens up 13-04-03's truth of origination, "craving = the latent proclivity of the store-consciousness basis."

3. The two mindless attainments distinguished worldling from noble one · the five powers · the differences of rebirth: the attainment of no-perception, only the ordinary being (turning away from perception · free of desire for Universal Purity, not yet for Great Fruit) / the attainment of cessation, only the noble one (stilling perception and feeling · a trainee already free of desire for the base of nothingness, or an arhat). The twelve conceptions matched with the five powers (the first five cultivate the supernormal power of the divine bases · the sixth, former abodes · the seventh, the divine ear · the eighth, light, the knowledge of death and rebirth · the ninth, the differences of mind · the last three draw forth the noble supernormal powers) 〔Dunlun T42 0474c18〕; of the eighteen transformations of the divine bases, "the transforming is the substance of the power, the transformation is the fruit of the power" · the freedom-of-movement in the Brahma-world revolves only the one portion of derived matter that is color and sound 〔Dunlun T42 0475a09 / 0475b13〕. The differences of rebirth: the four meditative absorptions → the Brahmā-multitude up to Great Fruit · the non-returner's uncontaminated fourth-absorption perfuming-cultivation → the Five Pure Abodes (No Affliction · No Heat · Good Manifestation · Good Vision · the Summit of Form) · the four formless attainments → the attendant heavens · the attainment of no-perception → the Heaven of Beings without Perception 〔Dunlun citing Jing, T42 0475b23 · Kuiji T43 0122c10〕.

Note: the fixed formulas of the four meditative absorptions and four formless attainments also appear in the Basic Section's Stage of Meditative Equipoise (fasc. 11–12 · in-treatise parallel). The ancient masters in two states: Dunlun's Notes, part one of fasc. 8 〔T42 0472c03, from "Second, the extensive analysis of the eight concentrations" · glossed section by section · citing Jing / Tai / Kuiji / the Tripiṭaka-master〕; Kuiji's Concise Compendium, fasc. 9 〔T43 0121b onward · glossed section by section · without the above three consciousness-only readings〕; Jinaputra's Commentary only a preface of general purport · without any phrase-by-phrase specialized gloss. In this leaf the ancient masters do not tie an Ascertainment-Section parallel. The doctrinal exposition is opened in the 〈Exposition〉.

Carrying on from the previous leaf ("freedom from desire by the seven attentions"), this leaf extensively analyzes the concentrations that are thereby attained: first it glosses phrase by phrase the fixed formulas of the four meditative absorptions (born of seclusion, joy and bliss … the purity of equanimity and mindfulness), then it treats the four formless attainments (from the base of infinite space up to the base of neither-perception-nor-non-perception), the two mindless attainments (the attainment of no-perception · the attainment of cessation), the five supernormal powers issued in dependence on the meditative absorptions (cultivating the twelve conceptions), and the several heavens into which one who cultivates the concentrations is due to be reborn (the differences of rebirth); it closes by stating the marks of one freed from desire. The technical terms are kept as of old, glossed phrase by phrase in present-day language, without adding doctrinal exposition, without citing the treatise-commentaries, without annotating Sanskrit; where the treatise-text compresses, the sense is filled back in with 〔brackets〕.

1. The Two Kinds of Desire, the Two Kinds of Freedom

Further, the "desire" spoken of here is of two kinds: first, the desire of affliction; second, the desire for things. "Freedom" too is of two kinds: first, freedom by way of association; second, freedom by way of the object-realm.

2. The First Meditative Absorption — Its Fixed Formula Glossed Phrase by Phrase

"Secluded from evil, unwholesome states": the various evil, unwholesome states produced with the "desire of affliction" as their cause — that is, bodily misconduct, verbal misconduct, and the rest, extending to the wielding of clubs, the wielding of blades, brawling, quarreling, contention, flattery, deceit, fraud, the raising of false speech, and so on; because these are cut off, this is named "secluded from evil, unwholesome states." "With applied and sustained thought": because one has not yet seen the fault in "applied thought and sustained thought," and because at one's own stage (the first meditative absorption) there are still wholesome applied and sustained thoughts "able to counteract the desire-realm," this is named "with applied and sustained thought." "Secluded": this is having obtained the attention of the culmination of effort. "Born": because, with this (the attention of the culmination of effort) as cause and as condition, 〔the first meditative absorption〕 is produced without interval, it is named "born of seclusion." "Joy and bliss": because one has obtained the aim-and-benefit one had sought, and moreover has not yet seen the fault in "joy," and all coarseness-and-heaviness has been dispelled, and one has moreover obtained a vast pliancy, a well-attuned harmony of body and mind, and the quality of being fit for work — this is named "joy and bliss." "First": because it advances upward from the desire-realm for the very first, is the first obtained, and is counted following the sequence, it is named "first." "Meditative absorption": because upon a single object one fixes mindfulness in stillness and correctly examines and reflects, it is named "meditative absorption." "Fully possessing": this is having obtained the attention that is the fruit of the culmination of effort. "Dwelling settled": because at a later time, through much cultivation and much accomplishment, one is able to attain it as one pleases, to attain it without difficulty, to attain it without obstruction or roughness — with regard to this absorption-concentration, one's mind can correctly, day and night, accord with it, tend toward it, and enter upon it, as one pleases and delights, up to seven days and seven nights being able to dwell settled in it correctly — this is named "dwelling settled."

3. The Second Meditative Absorption

Toward the samādhi-mark of "applied and sustained thought" the mind is able to cast off; toward the samādhi-mark of "neither applied nor sustained thought" it fixes mindfulness and dwells settled; from the object-realm coursed through in haste it correctly withdraws, and upon the object-realm coursed through without haste it settles its mind, coursing on in a single savor of stillness, of utmost stillness — and so it is said "because applied and sustained thought have become still, and because of inner unified purity." Again, within this samādhi of "neither applied nor sustained thought" one cultivates it again and again, surpasses the phase of "applied and sustained thought with intervals and gaps," and is able to obtain correctly the phase "without intervals and gaps" — and so it is said "because the mind has a single tendency." "Neither applied nor sustained thought": all applied and sustained thought has been cut off. "Concentration": this is having obtained the attention of the culmination of effort. "Born": because, with this as cause and as condition, it is produced without interval, it is named "born of concentration." "Joy and bliss": because one has obtained the aim-and-benefit one had sought, and moreover has not yet seen the fault in "joy," and there is delight and there is joy; and all the coarseness-and-heaviness belonging to the afflictive class of applied and sustained thought and of the ground of the first meditative absorption has been left behind, and the vast pliancy that counteracts them, the pliant harmony of body and mind, the blissful mark of being fit for work, follow along in train — this is named "having joy and bliss." Counted following the sequence, this is the "second." All of this is to be understood as before (the first meditative absorption).

4. The Third Meditative Absorption

He sees deeply the fault in the "joy"-mark, and so it is said "having become free of desire for joy." Moreover, at this time, having left behind the two kinds of calamity that disturb the mind, he is able to hold his mind upon the third meditative absorption that is "secluded from joy," and so it is said "dwelling settled in equanimity." 〔Which two kinds of mind-disturbing?〕 In the second meditative absorption he had already left behind applied and sustained thought; now, here, he further leaves behind joy — and these two states (applied-and-sustained thought, and joy) are both able to disturb the mind and obstruct "uninterrupted equanimity": in the first meditative absorption there are applied and sustained thought, causing the uninterrupted equanimity not to course freely; in the second meditative absorption there is joy, causing the uninterrupted equanimity not to course freely. For this reason, this "equanimity" is said, in the first and second meditative absorptions, not to be present; only when the cultivator of meditative absorption reaches the third meditative absorption is he named "having equanimity." Because he has equanimity, he is then able to dwell settled, just so, in all the correct mindfulness; and thus that "conception and attention conjoined with joy" no longer becomes active. Should he, in this third meditative absorption, cultivate poorly, then at times he loses mindfulness, and that conception and attention conjoined with joy again becomes active from time to time; he then swiftly, by insight, penetrates and correctly knows it, and whatever arises he is able not to endure — he casts it off, dispels it, and vomits it out by skillful means, and his mind dwells in "superior equanimity" — and so it is said "having correct mindfulness and correct knowing." He, at this time, dwelling thus in equanimity, correct mindfulness, and correct knowing, drawing near, cultivating, and cultivating much, brings it about that the "feeling of joy" conjoined with the mind's leaping-up is extinguished; secluded from joy, still and utterly still, a "mental feeling" contrary to joy arises. He, at this time, has his physical body and mental body take in "the bliss of feeling" and "the bliss of pliancy" — and so it is said "having bodily-felt bliss." The grounds below the third meditative absorption have neither this bliss nor uninterrupted equanimity; the grounds above the third meditative absorption, though uninterrupted equanimity may be found there too, have no bliss. The lower grounds have neither bliss nor equanimity, the higher grounds have equanimity without bliss, and so it is said "in this place, namely the third meditative absorption, the noble ones proclaim" — that is: in dependence on this (the third meditative absorption), the person who has attained dwelling, fully possessed of equanimity, mindfulness, and correct knowing, dwelling in bodily-felt bliss, dwells fully possessed of the third meditative absorption. The "noble ones" spoken of are the Buddha, the World-Honored One, and the Buddha's disciples.

5. The Fourth Meditative Absorption

Here, because the kind and the operative force of the counteragent are similar, it briefly does not proclaim the counteragent for "the cutting-off of bliss," and states only the "cutting-off of bliss" that the counteragent brings about. What is the counteragent here? It is equanimity, mindfulness, and correct knowing. By cultivating just this again and again, one is then able to cast off the superior bliss belonging to the ground of the third meditative absorption, the bliss that "keeps one from departing the third meditative absorption" — and so it is said "because of the cutting-off of bliss." The cultivator of meditative absorption, at this time, transcends all the pain and bliss he had. For this reason, gathering together in sum what was cut off before and what is cut off now, it is said "the cutting-off of bliss, the cutting-off of pain, the prior sinking-away of joy and sorrow": that is, when one enters the concentration of the fourth meditative absorption the feeling of bliss is cut off; when one enters the concentration of the second meditative absorption the feeling of pain is cut off; when one enters the concentration of the third meditative absorption the feeling of joy sinks away; when one enters the concentration of the first meditative absorption the feeling of sorrow sinks away. Now, here, it speaks with respect to the cutting-off of just the two feelings of pain and bliss, and so it states that there remains a further "feeling that is neither pain nor bliss" — and so it is said "he, at that time, is neither in pain nor in bliss." From the first meditative absorption onward, all the calamities of the lower grounds (applied thought, sustained thought, joy and bliss, in-breath, out-breath) have been cut off; because they are cut off, here there is "purity, mindfulness, purified and made clear-white." For this reason, when one correctly enters the concentration of the fourth meditative absorption, the mind dwells unmoving, and all agitation is left behind — and so it is said "the purity of equanimity and mindfulness." As for the words "fourth" and so on, their mark is to be understood as with "first meditative absorption" and the rest stated before.

6. The Four Formless Attainments

(1) The base of infinite space. Because one gives rise to a resolute conviction toward "empty space," all the conceptions of the manifest colors associated with blue, yellow, red, white, and the rest, by their not appearing and by aversion-and-freedom-from-desire, are able to be transcended — and so it is said "because the conception of form is passed beyond." Because that non-appearance, that transcending of the conception 〔of manifest color〕, is the cause, all the "conceptions of resistance" — the manifold sorts arising from the aggregation-and-accumulation of the manifest colors together — are able to be dispelled — and so it is said "because the conception of resistance is extinguished." Because leaving behind that conception 〔of resistance〕 is the cause, all the "conceptions of difference" that arise with respect to those manifold aggregations (that is, the conceptions of drink, food, jar, garment, vehicle, ornament, city, house, army, park, mountain, forest, and the like), toward all of these one does not give attention — and so it is said "because one gives no attention to the manifold conceptions." Having dispelled such manifold conceptions of what-has-form and what-is-resistant, one then gives rise to a resolute conviction of "space" as the "mark of the infinite" — and so it is said "one enters upon infinite space." Because one has passed beyond the attention of the culmination of effort of the access [-concentration], and entered the concentration of the attention that is the fruit of the culmination of effort of the root [-absorption] of the higher ground — and so it is said "one dwells fully possessed of the base of infinite space." Here it should be known: in dependence on the access [-concentration], and up until one has not yet entered the root [-absorption] of the higher ground, one takes only space as object; if one has already entered the root [-absorption] of the higher ground, then one takes as object both space and all the aggregates of one's own ground; and in the access [-concentration], one also takes as object all the aggregates of the lower ground. (2) The base of infinite consciousness. If, by this "consciousness," one gives rise to a resolute conviction toward "infinite space," it should be known that this consciousness is associated with the "resolute conviction of the mark of infinite space." If one intends to enter the base of infinite consciousness, one first casts off the "conception of the base of infinite space," and then, with respect to that "consciousness," gives rise to a resolute conviction of the "mark of the infinite." At this time one has passed beyond the access [-concentration] and the root [-absorption] of the base of infinite space — and so it is said "passing beyond all the base of infinite space, one enters upon infinite consciousness." Because one passes beyond all the attention from the access [-concentration] up to the culmination of effort belonging to the base of infinite consciousness, and enters the concentration of the attention that is the fruit of the culmination of effort of the root [-absorption] of the higher ground — and so it is said "one dwells fully possessed of the base of infinite consciousness." (3) The base of nothingness. When, seeking to advance upward from the base of infinite consciousness, one seeks, apart from that "consciousness," some further object, one obtains nothing at all (that is, whatever there is of the objecthood associated with form or with the formless). When he seeks the object-realm and obtains nothing, he passes beyond the access [-concentration] and the root [-absorption] of the base of infinite consciousness, and gives rise to a resolute conviction that "there is no remaining object at all"; this is named "the resolute conviction, by imagined supposition, of nothingness." By cultivating much just this resolute conviction by imagined supposition, one is then able to pass beyond all the access [-concentration] up to the culmination-of-effort attention of the base of nothingness, and enter that concentration of the attention that is the fruit of the culmination of effort of the root [-absorption] — and so it is said "passing beyond all the base of infinite consciousness, having no least thing whatsoever, one dwells fully possessed of the base of nothingness." (4) The base of neither-perception-nor-non-perception. When, seeking to advance upward from the base of nothingness, one gives rise to a coarse conception toward the "conception of the base of nothingness," one is then able to cast off the conception of the base of nothingness. For this reason, when one first entered the concentration of the base of nothingness one passed beyond "all conception that there is anything at all," and now one further passes beyond the "conception of nothingness" — and so it is said "not having perception" (that is, it is neither the "conception that there is anything at all" nor the "conception of nothingness"); "not being without perception" (that is, it is not like the attainment of no-perception and the attainment of cessation, where all the conceptions altogether are extinguished), for there is only a subtle conception coursing with respect to the "object that is without mark" — and so it is said "neither-perception-nor-non-perception." When, right here, one gives rise to a resolute conviction, one passes beyond all the access [-concentration] and root [-absorption] of the base of nothingness, and the access [-concentration] up to the culmination-of-effort attention of the base of neither-perception-nor-non-perception, and enters that concentration of the attention that is the fruit of the culmination of effort of the root [-absorption] — and so it is said "passing beyond all the base of nothingness, one dwells fully possessed of the base of neither-perception-nor-non-perception." 〔A summing-up of the marks〕 Here, when one enters the concentration of the meditative absorptions, the mark of one's body is as though situated within a chamber; when one enters the formless concentrations, the mark of one's body is as though situated within empty space. Here it should be known: by the "mark of quiescence (śamatha)" one dwells settled in superior equanimity and diligently cultivates the effort.

7. The Two Mindless Attainments

Further, in dependence on the meditative absorptions and the rest, it should be known that one is able to enter two kinds of mindless attainment: first, the attainment of no-perception; second, the attainment of cessation. The attainment of no-perception: only the various ordinary beings (worldlings), by the skillful means of the "attention that turns away from perception," are able to enter it. The attainment of cessation: only the various noble ones, by the skillful means of the "attention that stills perception and feeling," are able to enter it. These two attainments are entered by the skillful means of two kinds of attention. 　The attainment of no-perception: with the "attention that turns away from perception" as its foremost, diligently cultivating the effort, one is able to enter it by degrees. The attainment of cessation: with the "attention that stills the object for a while," foremost, at the point of seeking to advance upward from the base of neither-perception-nor-non-perception, diligently cultivating the effort, one is able to enter it by degrees. 　〔The attainment of no-perception〕 If the various ordinary beings form this thought: "Perceptions are like a disease, perceptions are like a boil, perceptions are like an arrow; only 'no-perception' is still, subtle, and sublime," they then take up such an "attention that turns from perception," and, with respect to all the perceptions that arise, diligently cultivate the "attention of non-attending." Because of this cultivation as cause-and-condition, on the path of effort there is still a "phase with mind"; then, without interval upon entering the attainment, the mind no longer turns. In this way, with the "attention of departing perception" as the forerunner, one who has become free of desire for the Heaven of Universal Purity 〔but〕 not yet free of desire for the Heaven of Great Fruit, has his minds and mental factors cease — this is named the attainment of no-perception; by this skillful means one realizes this attainment. 　〔The attainment of cessation〕 If the various noble ones, having attained the base of neither-perception-nor-non-perception, further wish to dwell for a while in the "dwelling of stillness," seek from the "base of neither-perception-nor-non-perception" mind to advance upward; and when the mind advances upward, it seeks the higher object and obtains nothing at all; because it obtains nothing, 〔the mind〕 ceases and does not turn. In this way, one who is free of desire for the base of nothingness — whether a trainee, or an arhat — with the "attention that seeks to dwell for a while" as the forerunner, has his minds and mental factors cease — this is named the attainment of cessation; by this skillful means one realizes this attainment.

8. Issuing the Five Supernormal Powers in Dependence on the Meditative Absorptions — Cultivating the Twelve Conceptions

Further, in dependence on the meditative absorptions one is able to issue the five supernormal powers and the rest. How is one able to issue them? It is that the cultivator of meditative absorption, having obtained the "root, pure meditative absorption," takes just this pure meditative absorption as his basis, and toward the true Dharma that is "superior in issuing the five powers" listens, receives, and upholds it, bringing it to a good culmination — that is, he gives attention to and contemplates the supernormal power of the divine bases, the supernormal power of former abodes, the supernormal power of the divine ear, the supernormal knowledge of death and rebirth, the supernormal power of the differences of mind, and the rest. Moreover, by the attention arisen from the concentration-ground he knows the meaning and knows the Dharma; by knowing the meaning and the Dharma, he then works upon his mind in just this way; by this cultivation and much cultivation, he then, at a certain time and in a certain measure, issues the five supernormal powers of the fruit of cultivation, and the rest. 　Moreover, knowing the meaning and the Dharma in just this way, in order to draw forth the supernormal powers and the rest, one must cultivate the "twelve conceptions." Which twelve? First, the conception of lightness-and-buoyancy; second, the conception of softness; third, the conception of the element of space; fourth, the conception of the mutual conforming of body and mind; fifth, the conception of resolute conviction; sixth, the conception of recollecting in sequence what one has formerly undergone and done; seventh, the conception of the sounds of the gatherings of the manifold sorts; eighth, the conception of the marks of light and color; ninth, the conception of the alterations of color wrought by the afflictions; tenth, the conception of liberation; eleventh, the conception of the dominant bases; twelfth, the conception of the totalities.

One, the conception of lightness-and-buoyancy: by this conception, one gives rise, with respect to the body, to a resolute conviction of "lightness-and-buoyancy" — like tūla-cotton, like folded floss, or as though a wheel of wind; and having given rise to this resolute conviction of lightness, by the resolute-conviction attention one is then able to float and shift one's body from this place to that (as from atop a bed floating to atop a low table, and again from atop the low table floating to the bed; from the bed floating to a grass mat, and again from the grass mat floating to the bed). Two, the conception of softness: by this conception, one gives rise, with respect to the body, to a resolute conviction of "softness" — like a floss-sack, like fur-down, or like well-worked [soft material]. This conception of softness is able to nourish and take up the preceding conception of lightness-and-buoyancy, and in taking it up causes the conception of lightness-and-buoyancy to grow and become vast. Three, the conception of the element of space: by this conception, having first given rise, with respect to one's own body, to the two resolute convictions of lightness-and-buoyancy and softness, one goes wherever one wishes; and if in between there are aggregations of matter able to obstruct, at this time one gives rise to the resolute-conviction attention, forms a resolute conviction of "space" with respect to that matter, and is then able to go on unobstructed. Four, the conception of the mutual conforming of body and mind: by this conception, one either makes the mind conform to the body, or makes the body conform to the mind; by this one causes the body to become more and more light-and-buoyant, more and more soft, more and more capable, more and more bright-and-clean, according with the mind, bound to the mind, turning in dependence on the mind. Five, the conception of resolute conviction: by this conception, one is able to "resolve the far as near and the near as far, resolve the coarse as fine and the fine as coarse, resolve earth as water and water as earth," and thus each and every one of the great elements is made, in turn, into another (in full, as in "the resolute conviction of transformations made" — whether the transformation of color, or the transformation of sound). By the cultivation to fullness of these five conceptions 〔lightness-and-buoyancy · softness · the element of space · the mutual conforming of body and mind · resolute conviction〕, one then experiences the manifold, superb-and-sublime "supernormal power of the divine bases": whether manifesting many bodies from one body (by the "resolute conviction of manifesting transformations"), or manifesting one body from many bodies (by the "resolute conviction of concealing transformations"); or passing straight through, unobstructed, with one's body through thick obstacles-and-partitions such as walls, ramparts, and cities; or emerging and submerging in the earth as though in water; or cutting off the flow of water to go to and fro upon it, treading on water as on earth; or, like a flying bird, sitting cross-legged and soaring aloft in empty space; or touching with the hand the orbs of the sun and moon, of vast majestic power and might; or with one's body freely revolving as far as the Brahma-world. It should be known that these manifold supernormal transformations are all done by the resolute-conviction conception taken up by the conceptions of lightness-and-buoyancy, softness, the element of space, and the mutual conforming of body and mind, each accomplishing all according to what befits it. Here, with the body in the Brahma-world, there are in brief two kinds of free revolving: first, the free revolving of coming and going; second, the free revolving, according to one's pleasure and by the force of resolute conviction, of one portion of the derived matter of the four great elements of the Brahma-world. Six, the conception of recollecting in sequence what one has formerly undergone and done: by this conception, from the state of a young child down to the present day, one turns as one recollects, freely and without obstruction; according to this or that state, whether walking, standing, sitting, or lying down — in full, all the matters one has formerly passed through — according to their coarseness or brevity, in sequence and without skipping, one recollects and knows them; by cultivating this and cultivating it much, one realizes the fruit of cultivation — being able to recollect the measureless kinds of one's former abodes, in full down to all their modes and all their statements 〔that is, the supernormal power of former abodes〕. Seven, the conception of the sounds of the gatherings of the manifold sorts: by this conception, throughout this and that village, town, or hamlet, whether a gathering of elders, or an assembly of a town's association, or some other great assembly, or a broad and long place, or a household, or a chamber, the manifold sorts of assemblies-of-many give forth manifold mixed kinds of sound, called the sound of clamor, or the sound of the surging rapids and waves of the great rivers and streams; one grasps their mark well; and by the concentration-ground attention attained through cultivation, toward the gods and humans, whether far or near, noble sounds and un-noble sounds, one listens and takes them up with effort; by cultivating this and cultivating it much, one realizes the pure "divine ear" that is the fruit of cultivation, whereby one is able to hear all the sounds of the human world and the heavens above, whether far or near 〔that is, the supernormal power of the divine ear〕. Eight, the conception of the marks of light and color: having grasped exceedingly well the manifold marks of light as stated before, one gives attention to and contemplates just that mark; and moreover, having grasped well the marks of the distinctions in the karmic activity — wholesome, unwholesome, and the rest — of the manifold classes of sentient beings, one gives attention to and contemplates just that mark; this is named the conception of the marks of light and color; by cultivating this and cultivating it much, one realizes the "supernormal knowledge of death and rebirth" that is the fruit of cultivation, whereby, with the pure divine eye, one sees the sentient beings, in full down to their being reborn, after the body has broken up, into the heavenly worlds of the good destinies 〔that is, the supernormal knowledge of death and rebirth / the divine eye〕. Nine, the conception of the alterations of color wrought by the afflictions: by this conception, toward the classes of sentient beings whose minds are entangled by greed, hatred, delusion, wrath, rancor, concealment, vexation, deceit, flattery, stinginess, envy, and by conceit, harm, shamelessness, non-embarrassment, and the remaining afflictions and secondary afflictions, one understands and discerns the alterations of the manifold color-states and color-marks 〔of those beings〕 — as, for one with greed-and-desire, the sense-faculties are restless, the sense-faculties are excited, the speech constantly carries a smile; for one with hatred, the face is constantly knit-and-frowning, the voice is halting, the speech constantly changes color; for one with delusion, mostly mute-and-dumb, the matter-and-meaning obscure, the speech unclear, the words much of the low-and-vulgar sort; by such modes and their kinds, in full down to the alterations of the color-states and color-marks of one entangled by shamelessness-and-non-embarrassment and the rest, one grasps their mark well and moreover gives attention to and contemplates just that mark; by cultivating this and cultivating it much, one issues the "knowledge of the differences of mind" that is the fruit of cultivation, whereby, with respect to another sentient being, a person, one knows just as it is, as it is sought-out and examined, that being's mind, mentation, consciousness, and the rest 〔that is, the supernormal power of the differences of mind〕. Ten, eleven, twelve, the conception of liberation, the conception of the dominant bases, the conception of the totalities: as stated before in the "Stage of Meditative Equipoise," their mode of cultivation should be known. By drawing near, cultivating, and cultivating much these 〔conceptions of liberation · the dominant bases · the totalities〕, one is able to draw forth the most excellent noble supernormal powers — namely the supernormal power of transforming things, the supernormal power of the transformation of things, the supernormal power of resolute conviction, and the ability to draw forth non-contention, the knowledge of aspiration, the four unobstructed discernments (the unobstructed discernment of Dharma, the unobstructed discernment of meaning, the unobstructed discernment of expression, the unobstructed discernment of eloquence), and the rest of the manifold qualities. 　Moreover, there is a difference between the two kinds of "noble" and "un-noble" supernormal power of the divine bases: the noble supernormal power — with respect to whatever it transforms, whatever it makes into a transformation, whatever it resolves by conviction — is in every case able to accomplish it just as it is, without change or alteration, capable and of use; the un-noble supernormal power is not able to be so, but is like an illusory conjuring, which can only be beheld but is not fit for use. 　It should be known that these twelve kinds of conception, by being drawn near, cultivated, and cultivated much, are able, according to what befits each, to draw forth the five kinds of supernormal power, and are able to draw forth the noble qualities, according to what befits them, that are "not shared with ordinary beings" (that which worldlings do not have).

9. The Differences of Rebirth — The Heavens into Which One Cultivating the Concentrations Is Due to Be Reborn

Further, here: by cultivating well the lower, middling, and higher grades of the first meditative absorption, one is, according to what befits it, due to be reborn among the like-portion of the assemblies of "the Heaven of the Brahmā-multitude, the Heaven of the Brahmā-ministers, and the Great Brahmā"; by cultivating well the lower, middling, and higher grades of the second meditative absorption, one is due to be reborn among the like-portion of "the Heaven of Limited Radiance, the Heaven of Measureless Radiance, and the Heaven of Utmost-Pure Radiance"; by cultivating well the lower, middling, and higher grades of the third meditative absorption, one is due to be reborn among the like-portion of "the Heaven of Limited Purity, the Heaven of Measureless Purity, and the Heaven of Universal Purity"; by cultivating well the lower, middling, and higher grades of the fourth meditative absorption, one is due to be reborn among the like-portion of "the Heaven of No Clouds, the Heaven of Merit-Born, and the Heaven of Great Fruit." If one is a non-returner, who by "the uncontaminated fourth meditative absorption" interfusingly perfumes-and-cultivates "the contaminated fourth meditative absorption," then, cultivating well within it the lower grade, the middling grade, the higher grade, the higher-superior grade, and the higher-utmost grade, one is, according to what befits it, due to be reborn among the like-portion of "the Five Pure Abodes" (namely the Heaven of No Affliction, the Heaven of No Heat, the Heaven of Good Manifestation, the Heaven of Good Vision, and the Heaven at the Summit of Form). If one cultivates well the lower, middling, and higher grades of the base of space, the base of consciousness, the base of nothingness, and the base of neither-perception-nor-non-perception, one is due to be reborn among the like-portion of the "attendant heavens" of the base of space, the base of consciousness, the base of nothingness, and the base of neither-perception-nor-non-perception — because those heavens have no bodily form, there is likewise no difference of location among them; yet what is dwelt in and what is done there has its differences. By cultivating well the attainment of no-perception, one is due to be reborn among the like-portion of "the Heaven of Beings without Perception."

10. The Marks of One Freed from Desire

Further, here, how does one know the marks of "one freed from desire"? It is this: the person freed from desire — his bodily action dwells settled, his sense-faculties are unmoving, his deportment in advancing and halting is without restlessness, and in a single deportment he is able to pass a long time; he is not much startled-or-afraid, and never changes his deportment again and again; his words are soft, his words are still, he does not delight in clamor, does not delight in crowds, and his speech is calm-and-composed; having seen a form with the eye, he only becomes aware of the form, and does not, because of the awareness, give rise to greed for form — and so, likewise, having heard a sound with the ear, smelled a scent with the nose, tasted a flavor with the tongue, felt a touch with the body, he only becomes aware of the sound and so on down to becoming aware of the touch, and does not, because of the awareness, give rise to greed for sound and so on down to greed for touch; he is able to be without any fear, his awareness-and-insight is deep and hidden, his pliancy is vast, his body and mind are hidden-and-secure, he has no covetousness, no fits of anger, is able to be forbearing, and is not disturbed in mind by the manifold desire-thoughts and other evil thoughts. Kinds such as these should be known as the marks of one freed from desire.

Teaching arc: the previous leaf (freedom from desire by the seven attentions) told "how one becomes free"; this leaf tells "once free, what is it that one attains" — the four meditative absorptions, the four formless attainments, the two mindless attainments, the five supernormal powers, and, going as far as this, where one is reborn by cultivating these concentrations (the differences of rebirth). The treatise takes the fixed formula of each concentration and takes it apart word by word (born of seclusion, joy and bliss; born of concentration, joy and bliss; secluded-from-joy, sublime bliss; the purity of equanimity and mindfulness…) — it is a map, drawn to the real, of the mundane path's stages of "departing the lower defilement, realizing the higher concentration." The point of the eye lies in three places of ancient-master reading flavored with consciousness-only: one and the same feeling of joy is, with respect to its gladdening of the store consciousness, named "bliss," and with respect to its gladdening of the mental consciousness, named "joy"; the "nothingness" of the base of nothingness is what the other-dependent nature manifests, while its principle-that-there-is-truly-nothing is of the perfectly-accomplished nature 〔Tai, citing the Treatise on the Buddha-Ground〕; when an arhat enters the state without remaining basis he must enter the attainment of cessation, extinguishing the mind of the six consciousnesses and abiding only in the store consciousness as he passes into death. — This "store consciousness" line carries down from the previous leaf's "subduing the seeds" and opens up the transcendent path's "the store consciousness as the truth of origination" (13-04-03); it is one vein in which the śrāvaka's several concentrations run through into the consciousness-only meaning.

Freed from Desire — What Concentration Is It That One Attains? — The Four Meditative Absorptions Taken Apart Phrase by Phrase

In treating the four meditative absorptions, the treatise gives no vague impression; it takes that string of fixed formulas in the scriptures and glosses it one word, one word, straight through.

The first meditative absorption, "born of seclusion, joy and bliss": "seclusion" is having obtained the attention of the culmination of effort and having become secluded from the several unwholesome states of the desire-realm; "born" is that which is produced without interval from this, and so is named "born of seclusion"; "joy and bliss" is having obtained the aim-and-benefit one had sought, and having obtained a vast pliancy, a well-attuned harmony of body and mind. The ancient masters add a note on the difference between the keen and the dull: the keen-faculty person, on the ninth path of liberation, enters the root absorption straightway, and so it is said "born, joy and bliss"; the dull-faculty person, on the ninth path of liberation, still resides in the access-concentration, and only after some time enters the root 〔Dunlun citing Kuiji〕. That "dwelling settled" reaches to seven days and seven nights — the ancient masters say this is because, in the desire-realm, abstaining from morsel-food one can hold out seven days 〔Dunlun citing Kuiji〕.

The second meditative absorption, "born of concentration, joy and bliss": here there is an important distinction — both alike are "born, joy and bliss," yet the first meditative absorption is called "born of seclusion" and the second "born of concentration"; where lies the difference? The ancient masters pick it out cleanly: the first meditative absorption is "the first departure from the bondage of the desire-realm," and so is named born of seclusion; the second meditative absorption is "having already obtained concentration first," born by the skillful means proceeding without interval from the root absorption, and so is named born of concentration 〔Dunlun · Kuiji〕. Again, the term "inner unified purity" the Lesser Vehicle glosses as "trust" (trusting-and-knowing that the afflictions of the concentration-ground can be departed), whereas the Great Vehicle uses "equanimity, mindfulness, and correct knowing, secluded from the disturbance of applied and sustained thought" to gloss it 〔Dunlun〕 — a difference of Greater- and Lesser-Vehicle reading, which the ancient masters record side by side.

The third meditative absorption, "secluded-from-joy, sublime bliss": free of desire for joy, dwelling settled in equanimity, having correct mindfulness and correct knowing. The ancient masters say that below the third meditative absorption there is also "bliss," but that is the gladdening of "joy"; only at the third meditative absorption, where the gladdening of the mind is at its utmost, is it properly named "bliss" 〔Dunlun citing Kuiji〕. The fourth meditative absorption, "the purity of equanimity and mindfulness": the cutting-off of bliss, the cutting-off of pain; the calamities of the lower grounds — applied and sustained thought, joy and bliss, in-breath and out-breath — are all cut off, and the mind dwells unmoving.

★One and the Same Feeling of Joy — Why Divided into "Bliss" and "Joy"?

This is the first place in this leaf where the flavor of consciousness-only is the point of the eye. The "bliss" and "joy" of the first and second meditative absorptions the treatise sets side by side; and the ancient masters ask: these two are both, at bottom, "the feeling of joy" — how are they divided into two names? Dunlun answers in a thoroughly consciousness-only way: "The bliss of the first and second absorptions, at bottom, is both the feeling of joy; by meaning it is divided into two — with respect to the side gladdening the store consciousness it is named bliss, with respect to the side gladdening the mental consciousness it is named joy". One and the same feeling of joy, falling on the side of "gladdening the store consciousness," is called "bliss"; falling on the side of "gladdening the mental consciousness," is called "joy." A single feeling is, by the depth or shallowness of the consciousness it stirs, divided out into the two names of bliss and joy — and this already reads the śrāvaka's concentration-bliss into the structure of the eight consciousnesses.

Climbing Up to "Nothingness" — What Can Still Be Taken as Object? — The Four Formless Attainments and the Dependent-and-True

The four formless attainments are the peeling-away, layer by layer, of the "conception of form": the base of infinite space transcends the conception of form, the conception of resistance, and the manifold conceptions; the base of infinite consciousness takes infinite consciousness as object; the base of nothingness casts off even consciousness and forms the imagined-supposition resolute conviction of "there being nothing at all"; the base of neither-perception-nor-non-perception passes beyond even the "conception of nothingness," retaining only a subtle conception coursing with respect to the object-without-mark. The ancient masters set out in full the Tripiṭaka-master's (Xuanzang's) gloss that there are three kinds of person who "give rise to the space-concentration" — the noble one, the inner ordinary being, and the outsider — each taking object differently, the outsider going so far as to reckon the space-concentration to be the utmost fruit 〔Dunlun〕.

The second place where the flavor of consciousness-only is the point of the eye lies at the "base of nothingness." Shentai asks: the base of nothingness forms a "no-object" reading — then what is it that is manifested? The answer (citing the Treatise on the Buddha-Ground): "Because it forms a no-object reading, there is a 'markless' [something] manifested facing the mind, and this is subsumed under the other-dependent nature; the true principle-that-there-is-nothing is subsumed under the perfectly-accomplished nature; the nothing that the mind manifests is subsumed under the other-dependent nature" 〔Tai, cited by Dunlun〕. — That mark of "nothingness" which the base of nothingness manifests is transformed by the mind and belongs to the other-dependent nature; while the "true principle-that-there-is-nothing" that it denotes belongs to the perfectly-accomplished nature. Even the object of the highest formless attainment the ancient masters judge, by the threefold nature, as to its belonging. 〔This reading was set forth by Shentai and recorded by Dunlun's Notes; it is not Dunlun's own gloss, nor is it found in Kuiji's Concise Compendium.〕

The Attainment of No-Perception and the Attainment of Cessation: The Two "Mindless" States of the Worldling and the Noble One

In dependence on the meditative absorptions one is further able to enter "two mindless attainments." The treatise divides worldling and noble one very cleanly: the attainment of no-perception only the various ordinary beings (worldlings) are able to enter, by the skillful means of the "attention that turns away from perception," being free of desire for the Heaven of Universal Purity but not yet free of desire for the Heaven of Great Fruit; the attainment of cessation only the various noble ones are able to enter, by the skillful means of the "attention that stills perception and feeling," it being what a trainee free of desire for the base of nothingness, or an arhat, enters. The one is a worldling "wearying of perception and seeking no-perception," the other a noble one "stilling perception and feeling" — both alike "mindless," yet the manner of the path and the rank of position are entirely different.

The third place where the flavor of consciousness-only is the point of the eye lies at the extremity of the attainment of cessation. Dunlun, citing the "text of the lower ascertainment," says: "When any arhat wishes to enter the state without remaining basis he must enter the attainment of cessation, extinguishing the mind of the six consciousnesses and abiding only in the store consciousness as he passes into death". When an arhat enters the nirvāṇa without remaining basis, the mind of the first six consciousnesses is all extinguished, and only the store consciousness holds the body as he passes into death. — This one line reads the śrāvaka's "entering cessation" down to the level of the store consciousness holding the body: the six consciousnesses can be extinguished, but the store consciousness is that which withdraws last. 〔Kuiji's Concise Compendium here says only "this is with respect to cutting off delusion and gaining realization," and does not bring out the store-consciousness language.〕

Concentration Can Issue the Supernormal Powers: The Twelve Conceptions and the Five Powers

Having obtained the root, pure meditative absorption, one cultivates in dependence on it the "twelve conceptions," and is able to draw forth the five supernormal powers. The ancient masters judge the twelve conceptions into five classes, matched with the five powers: the first five conceptions (lightness-and-buoyancy · softness · the element of space · the mutual conforming of body and mind · resolute conviction) cultivate the supernormal power of the divine bases; the sixth, the conception of recollecting in sequence what one has formerly undergone and done, cultivates the supernormal power of former abodes; the seventh, the conception of the sounds of the gatherings of the manifold sorts, cultivates the supernormal power of the divine ear; the eighth, the conception of the marks of light and color, cultivates the supernormal knowledge of death and rebirth (the divine eye); the ninth, the conception of the alterations of color wrought by the afflictions, cultivates the supernormal power of the differences of mind; the last three (the conceptions of liberation · the dominant bases · the totalities) draw forth the noble supernormal powers and non-contention, the knowledge of aspiration, and the four unobstructed discernments 〔Dunlun〕.

In treating these conceptions, the treatise's similes are all very solid: the conception of lightness-and-buoyancy, the body light as tūla-cotton (which the ancient masters gloss: the cocoon of the wild silkworm), like folded floss, like a wheel of wind; the conception of softness, the body soft as a floss-sack, as fur-down, as well-worked [soft material]. When the supernormal power of the divine bases is accomplished, there are the eighteen transformations — manifesting many bodies from one body, passing straight through walls unobstructed, treading water as on earth, flying through empty space, and so on to freedom-of-movement as far as the Brahma-world. The ancient masters judge it finely: "The transforming is the substance of the power, the transformation is the fruit of the power"; and the freedom-of-movement in the Brahma-world can revolve only the one portion of the derived matter that is "color and sound," and cannot revolve the tangible or the five faculties 〔Dunlun〕. The supernormal powers are not a boundless Dharma-might; they have their range and their principle-and-track.

Cultivating These Concentrations — Where Is One Reborn? — The Differences of Rebirth

To cultivate the mundane concentrations is not only to enjoy them in the present state; it also draws into motion one's receiving of rebirth in a coming life. The treatise matches them out one by one: cultivating the lower, middling, and higher grades of the four meditative absorptions, one is reborn, according to what befits, in the Heaven of the Brahmā-multitude, the Brahmā-ministers, the Great Brahmā, and so on up to the Heavens of No Clouds, of Merit-Born, of Great Fruit; the non-returner noble one, by interfusingly perfuming-and-cultivating with the uncontaminated fourth meditative absorption, is reborn in the Five Pure Abodes (No Affliction · No Heat · Good Manifestation · Good Vision · the Summit of Form); cultivating the four formless attainments, one is reborn in the four formless "attendant heavens"; cultivating the attainment of no-perception, one is reborn in the Heaven of Beings without Perception. The ancient masters gloss in order the reasons the several heavens get their names: the three heavens of the first absorption are "named from their departure from the defilement of desire, all named Brahmā"; the second absorption is "named from the strength or weakness of the bodily radiance"; the third absorption is "named from the pure bliss it attains"; the Five Pure Abodes are "born by the karma of uncontaminated interfused-perfuming cultivation" 〔Dunlun citing Jing · Kuiji〕. A map of the mundane path's "cultivating the cause and drawing on the fruit" is here fully rounded out.

Carrying Forward

The several concentrations extensively analyzed in this leaf are the real of what the previous leaf's "seven attentions" departed as lower defilement and realized as higher concentration — the seven attentions are "how one departs," the concentrations are "the stages one departs to." And that store-consciousness line running through them — bliss and joy divided respectively to store consciousness and mental consciousness · the base of nothingness as dependent-and-true · the attainment of cessation extinguishing the six consciousnesses and abiding only in the store consciousness — carries down from the previous leaf's culmination-of-effort "subduing the seeds (not harming the substance of the seeds)," and opens up the transcendent path: by the time of 13-04-03, the "craving" of the truth of origination will be judged by the ancient masters as "the latent-proclivity seed within the store-consciousness basis, the cause of future existence." The mundane path sends a person to the summit of the three realms, and even to the point of extinguishing the six consciousnesses and abiding only in the store consciousness; yet the defiling seeds of the store consciousness itself remain — and this is precisely the root that the transcendent path must go on to pull up. This leaf's closing "marks of one freed from desire" draws to an end, and fascicle 33 concludes; the treatise's fascicle 34 turns into "the path tending toward transcendence," which the next leaf opens up.