瑜伽師地論 白話全本 · 冊5

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

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Setting the Theme: The Six Gateways of the Stage of Meditative Equipoise

云何三摩呬多地？嗢拕南曰：

總標、與安立、作意、相差別、攝諸經宗要、最後眾雜義。

What is the Stage of Meditative Equipoise? A summary verse (uddāna) first lifts up the headings of this whole stage all at once: "the overall heading, and the setting-forth; attention; the distinctions of characteristics; the gathering of the essential purport of the several scriptures; and, last, the various miscellaneous meanings."

若略說三摩呬多地，當知由總標故，安立故，作意差別故，相差別故，略攝諸經宗要等故。

If this Stage of Meditative Equipoise be stated in brief, it should be known that it is set forth by way of these six items — by the overall heading, by the setting-forth, by the distinctions of attention, by the distinctions of characteristics, by the gathering-in-brief of the essential purport of the several scriptures, and the rest (with the "various miscellaneous meanings" added last) — and these taken together are the whole of this stage.

The First Gateway · The Overall Heading: This Stage Is, in Brief, of Four Kinds

云何總標？謂此地中略有四種。一者、靜慮，二者、解脫，三者、等持，四者、等至。

What is the overall heading? It is that within this stage there are, in brief, four kinds [of meditative attainment]: the first is meditative absorption; the second is liberation; the third is concentration; the fourth is meditative attainment.

One · Meditative Absorption — the Four Absorptions

靜慮者，謂四靜慮。一、從離生有尋有伺靜慮，二、從定生無尋無伺靜慮，三、離喜靜慮，四、捨念清淨靜慮。

"Meditative absorption" means the four absorptions: first, the [first] absorption, born of seclusion [from desire] and still possessed of applied and sustained thought; second, the [second] absorption, born of concentration and now without applied and without sustained thought; third, the [third] absorption, freed from joy; fourth, the [fourth] absorption, of purity through equanimity and mindfulness.

Two · Liberation — the Eight Liberations

解脫者，謂八解脫。一、有色觀諸色解脫，二、內無色想觀外諸色解脫，三、淨解脫身作證具足住解脫，四、空無邊處解脫，五、識無邊處解脫，六、無所有處解脫，七、非想非非想處解脫，八、想受滅身作證具足住解脫。

"Liberation" means the eight liberations: first, the liberation of one who, himself possessed of form, contemplates forms; second, the liberation of one who, inwardly without perception of form, contemplates outward forms; third, the pure liberation — the liberation realized in one's own body and dwelt in complete; fourth, the liberation of the sphere of boundless space; fifth, the liberation of the sphere of boundless consciousness; sixth, the liberation of the sphere of nothing-whatever; seventh, the liberation of the sphere of neither-perception-nor-non-perception; eighth, the liberation of the cessation of perception and feeling — realized in one's own body and dwelt in complete.

Three · Concentrative Equipoise — the Three Concentrations (with further groupings to follow)

等持者，謂三三摩地。一、空，二、無願，三、無相。

"Concentrative equipoise" means the three concentrations: the first is emptiness; the second is wishlessness; the third is signlessness.

Besides these there are yet further groupings, opened out and gathered up in various ways:

復有三種。謂有尋有伺、無尋唯伺、無尋無伺。復有三種。謂小、大、無量。復有二種。謂一分修、具分修。復有三種。謂喜俱行、樂俱行、捨俱行。復有四種。謂四修定。復有五種。謂五聖智三摩地。復有五種。謂聖五支三摩地。復有有因有具聖正三摩地。復有金剛喻三摩地。復有有學、無學、非學非無學等三摩地。

• Again, there are three kinds: with applied and sustained thought; with sustained thought only; with neither applied nor sustained thought.
• Again, there are three kinds: small, great, and immeasurable.
• Again, there are two kinds: cultivation of one part, and cultivation of both parts.
• Again, there are three kinds: proceeding together with joy, proceeding together with bliss, and proceeding together with equanimity.
• Again, there are four kinds: namely the four cultivations of concentration.
• Again, there are five kinds: namely the five concentrations of noble knowledge.
• Again, there are five kinds: namely the noble five-limbed concentration.
• Again, there is: the noble right concentration that has its cause and has its equipment.
• Again, there is: the adamantine-like concentration.
• Again, there are: the concentrations of the learner, of the one-beyond-learning, and of the one neither-learner-nor-beyond-learning, and the rest.

Four · Meditative Attainment — the Six Classes of Attainment

等至者，謂五現見三摩鉢底、八勝處三摩鉢底、十遍處三摩鉢底、四無色三摩鉢底、無想三摩鉢底、滅盡定等三摩鉢底。

"Meditative attainment" means: the five attainments of direct beholding; the attainments of the eight bases of mastery; the attainments of the ten totalities; the four formless attainments; the attainment of non-perception; and the attainment of the cessation [of perception and feeling], and the rest.

The 漢 root text (Xuanzang, T30n1579, fasc. 11) is kept as a de-emphasized visual anchor for bilingual readers; the English below renders every word of it in plain, continuous prose. No enumeration is compressed.

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1. The Establishment of the Stage of Equipoise: Why This Alone Is Named "Equipoise," and the Desire-Realm Does Not Count

云何安立？謂唯此等名等引地，非於欲界心一境性。由此定等無悔、歡喜、安樂所引；欲界不爾。非欲界中於法全無審正觀察。

What is "the Establishment"? It means: only these [states] set forth above are named "the Stage of Equipoise (samāhita)"; the one-pointedness of mind of the desire-realm does not count. For these concentrations and the like are drawn forth by non-regret, gladness, and ease; the desire-realm is not so. Yet this does not mean that in the desire-realm there is no scrutinizing right observation of phenomena at all [— it is only that such observation does not amount to equipoise].

2. The Joy-and-Bliss Born of Seclusion: Cutting Off Five Factors, Cultivating Five Factors

復次，初靜慮中說離生喜，由證住此，斷除五法。謂欲所引喜、欲所引憂、不善所引喜、不善所引憂、不善所引捨。又於五法修習圓滿。謂歡、喜、安、樂、及三摩地。

Further: within the first meditative absorption (dhyāna) there is spoken of "the joy born of seclusion"; by realizing and abiding in this, one cuts off five factors, and again brings five factors to fullness in cultivation. The five to be cut off are: (1) the gladness drawn forth by desire, (2) the sorrow drawn forth by desire, (3) the gladness drawn forth by the unwholesome, (4) the sorrow drawn forth by the unwholesome, and (5) the equanimity drawn forth by the unwholesome. The five to be cultivated are: cheer, gladness, calm, bliss, and concentration.

欲所引喜者，於妙五欲若初得時、若已證得正受用時，或見、或聞、或曾領受；由此諸緣，憶念歡喜。欲所引憂者，於妙五欲若求不遂，若已受用更不復得，或得已便失；由此諸緣，多生憂惱。不善所引喜者，謂如有一，與喜樂俱而行殺業，乃至邪見。不善所引憂者，謂如有一，與憂苦俱而行殺業，乃至邪見。不善所引捨者，謂如有一，或王、王等、或餘宰官、或尊、尊等，自不樂為殺等惡業，然其僕使作惡業時，忍而不制，亦不安處毘奈耶中，由縱捨故，遂造惡業。彼於此業現前領解，非不現前。又住於捨，尋求伺察為惡方便。又於諸惡耽著不斷，引發於捨。又於不善現前轉時，發起中庸非苦樂受。

The gladness drawn forth by desire: toward the fine fivefold sense-pleasures — whether at the time of first obtaining them, or at the time of already having obtained them and properly enjoying them, or by seeing, or by hearing, or by having once experienced them — through these conditions one recollects them and gladness arises. The sorrow drawn forth by desire: toward the fine fivefold sense-pleasures — if one seeks them and does not succeed, if having enjoyed them one can no longer get them again, or having gotten them then loses them — through these conditions much sorrow and vexation arise. The gladness drawn forth by the unwholesome: it is as when someone, joined with gladness and pleasure, performs the deed of killing, and so on down to holding wrong views. The sorrow drawn forth by the unwholesome: it is as when someone, joined with sorrow and suffering, performs the deed of killing, and so on down to wrong views. The equanimity drawn forth by the unwholesome: it is as when someone — a king, or one of the king's peers, or some other high official, or an elder, or an elder's peer — does not himself delight in doing evil deeds such as killing, yet, when his servants do evil deeds, he tolerates and does not restrain them, nor does he settle them within the Vinaya (the code of discipline); through this indulgent letting-be he brings evil deeds to completion. He does understand this deed as present before him — it is not that it is not present to him. Moreover, abiding in equanimity, he applies and examines his thought as a means to evil. Moreover, clinging to evils without ceasing, he arouses equanimity. Moreover, at the time when the unwholesome is turning present before him, he arouses a middling feeling that is neither painful nor pleasant.

歡者，謂從本來清淨行者，觀資糧地所修淨行，無悔為先，慰意適悅，心欣踊性。喜者，謂正修習方便為先，深慶適悅、心欣踊性。安者，謂離麁重，身心調適性。樂者，謂由如是心調適故，便得身心無損害樂及解脫樂；以離彼品麁重性故，於諸煩惱而得解脫。三摩地者，謂於所緣審正觀察，心一境性。

Cheer: for one whose conduct has been pure from the outset, contemplating the pure conduct cultivated on the ground of the provisions, with non-regret going first, there is a consoling, fitting delight — the mind's quality of joyful leaping-up. Gladness: with the properly-cultivated means going first, there is a deep, congratulatory, fitting delight — the mind's quality of joyful leaping-up. Calm: it is the departure from coarse heaviness, the quality of bodily and mental fitness. Bliss: through the mind being thus made fit, one obtains the bliss of the body and mind being free of harm, and the bliss of liberation; because one has departed from the coarse heaviness of that class, one obtains liberation from the afflictions. Concentration: it is the scrutinizing right observation of the object, the one-pointedness of mind.

世尊於無漏方便中，先說三摩地，後說解脫。由三摩地善成滿力，於諸煩惱心永解脫故。於有漏方便中，先說解脫，後說三摩地。由證方便究竟作意果煩惱斷已，方得根本三摩地故。或有俱時說三摩地及與解脫。謂即於此方便究竟作意及餘無間道三摩地中，由三摩地與彼解脫俱時有故。

[On the sequence:] Within the uncontaminated means, the World-Honored One speaks of concentration first and of liberation after — because, by the power of concentration well brought to fullness, the mind is forever liberated from the afflictions. Within the contaminated means, he speaks of liberation first and of concentration after — because it is only after the afflictions have been cut off, as the fruit of the culminating-means attention, that one obtains the fundamental concentration. And there is a speaking of concentration and liberation as simultaneous — that is, within the culminating-means attention and the concentration of the remaining uninterrupted path, because there the concentration and that liberation exist at one and the same time.

3. The Hindrances: The Marks of the Five Hindrances

復次，於諸靜慮、等至障中，略有五蓋，將證彼時能為障礙。何等為五？一、貪欲蓋，二、瞋恚蓋，三、惛沈睡眠蓋，四、掉舉惡作蓋，五、疑蓋。

Further: among the obstructions to the meditative absorptions and attainments there are, in brief, five hindrances, which are able to obstruct one when about to realize those [concentrations]. Which five? (1) the hindrance of sensual desire; (2) the hindrance of ill-will; (3) the hindrance of dullness-and-drowsiness; (4) the hindrance of restlessness-and-remorse; (5) the hindrance of doubt.

貪欲者，謂於妙五欲隨逐淨相，欲見、欲聞，乃至欲觸；或隨憶念先所領受，尋伺追戀。瞋恚者，謂或因同梵行等舉其所犯，或因憶念昔所曾經不饒益事瞋恚之相，心生恚怒；或欲當作不饒益事，於當所為瞋恚之相多隨尋伺，心生恚怒。惛沈者，謂或因毀壞淨尸羅等隨一善行、不守根門、食不知量、不勤精進減省睡眠、不正知住而有所作、於所修斷不勤加行，隨順生起一切煩惱，身心惛昧，無堪任性。

Sensual desire: toward the fine fivefold sense-pleasures one pursues their agreeable marks, wanting to see, wanting to hear, and so on down to wanting to touch; or, recollecting what was formerly experienced, one applies and examines and lingers in longing. Ill-will: either because a fellow practitioner of the holy life brings up one's transgression, or because one recollects the ill-will-marks of unbenefiting affairs undergone in the past, anger arises in the mind; or, wanting to do some unbenefiting affair in the future, one applies and examines much upon the ill-will-marks of what one is about to do, and anger arises in the mind. Dullness: it may be because of damaging pure moral discipline (śīla) or some other wholesome practice, of not guarding the sense-doors, of not knowing the measure in food, of not diligently striving to cut down and reduce sleep, of dwelling without proper awareness while yet engaged in some activity, of not diligently applying oneself to the cultivation-and-abandonment one is set upon — following along, one gives rise to all the afflictions, the body and mind become murky and dim, a quality of being unfit [for work].

睡眠者，謂心極昧略。又順生煩惱、壞斷加行，是惛沈性；心極昧略，是睡眠性。是故此二、合說一蓋。又惛昧無堪任性、名惛沈；惛昧心極略性，名睡眠。由此惛沈生諸煩惱、隨煩惱時，無餘近緣如睡眠者。諸餘煩惱及隨煩惱或應可生，或應不生。若生惛昧，睡眠必定皆起。

Drowsiness: it is the mind's being utterly dim and contracted. Again: what conforms to giving rise to the afflictions and damages the cutting-off effort is the nature of dullness; the mind's being utterly dim and contracted is the nature of drowsiness. Therefore these two are spoken of together as one hindrance. Again: the quality of being murky, dim, and unfit is named dullness; being murky and dim while the mind is utterly contracted is named drowsiness. When, through this dullness, one gives rise to the afflictions and the secondary afflictions, there is no other near condition [so close to it] as drowsiness. The remaining afflictions and secondary afflictions may or may not arise; but if murk and dimness arise, drowsiness will certainly arise along with all of them.

掉舉者，謂因親屬尋思、國土尋思、不死尋思，或隨憶念昔所經歷戲笑歡娛所行之事，心生諠動騰躍之性。惡作者，謂因尋思親屬等故，心生追悔，謂我何緣離別親屬？何緣不往如是國土？何緣棄捨如是國土，來到於此，食如是食，飲如是飲，唯得如是衣服、臥具、病緣醫藥資身眾具？我本何緣少小出家，何不且待至年衰老？或因追念昔所曾經戲笑等事，便生悔恨，謂我何緣於應受用戲樂、嚴具、朋遊等時，違背宗親朋友等意，令其悲戀涕淚盈目而強出家。由如是等種種因緣，生憂戀心，惡作追悔。由前掉舉與此惡作處所等故，合說一蓋。又於應作、不應作事，隨其所應，或已曾作、或未曾作，心生追悔。

Restlessness: because of ruminating on kinsfolk, ruminating on one's homeland, ruminating on not-dying, or recollecting affairs of jest and merry-making undergone in the past, the mind gives rise to a quality of clamorous stirring and leaping-up. Remorse: because of ruminating on kinsfolk and the like, regret arises in the mind — "Why did I part from my kinsfolk? Why did I not go to such-and-such a homeland? Why did I forsake such-and-such a homeland and come here, to eat such food, to drink such drink, to obtain only such clothing, bedding, and the goods for sustaining the body in sickness and medicine? Why in the first place did I, while young and small, go forth into homelessness — why did I not simply wait until I had grown old and decrepit?" Or, recalling affairs of jest and the like undergone in the past, remorseful sorrow arises — "Why, at the time when I ought to have been enjoying entertainments, ornaments, the company of friends, and so on, did I go against the wishes of my clan-kin and friends, making them grieve and long, their eyes brimming with tears, and force my way into going forth?" Through such various conditions a mournful, longing mind arises — remorse, remorseful regret. Because the former restlessness and this remorse are alike in their locus, they are spoken of together as one hindrance. Again, with respect to what ought to be done and what ought not to be done, according to what is fitting — whether already done or not yet done — regret arises in the mind.

云何我昔應作不作，非作反作。除先追悔所生惡作，此惡作纏、猶未能捨。次後復生相續不斷憂戀之心，惡作追悔。此又一種惡作差別。次前所生非處惡作及後惡作、雖與掉舉處所不等，然如彼相，騰躍諠動，今此亦是憂戀之相，是故與彼雜說一蓋。疑者：謂於師、於法、於學、於誨，及於證中生惑生疑。由心如是懷疑惑故，不能趣入勇猛方便，正斷寂靜。又於去來今及苦等諦生惑生疑，心懷二分、迷之不了，猶豫猜度。

[Further on a distinction within remorse:] "Why did I, in the past, leave undone what ought to have been done, and do instead what ought not to have been done?" — apart from the remorse arisen from the earlier regret, this entanglement of remorse has not yet been able to be relinquished; then afterward there arises again a mournful, longing mind, continuous and unbroken — remorse, remorseful regret. This too is a kind of variety of remorse. The out-of-place remorse arisen earlier, and the later remorse — although they are not alike with restlessness in their locus, yet like that [restlessness] they are marks of leaping-up and clamorous stirring, and now this too is a mark of mournful longing; therefore it is spoken of, mingled together with that [restlessness], as one hindrance. Doubt: it is that toward the teacher, toward the Dharma, toward the training, toward instruction, and toward realization, delusion arises and doubt arises. Because the mind thus harbors doubt and delusion, one cannot enter upon the valiant means, the right cutting-off, tranquility. Again, toward the past, the future, and the present, and toward the truths beginning with suffering, delusion arises and doubt arises; the mind harbors two portions, confused and not clear, wavering and second-guessing.

4. The Hindrances: The "Food" and "Non-Food" of the Five Hindrances

〔以下逐蓋問答：什麼滋養此蓋（食）、什麼能斷此蓋（非食）。〕

[What follows is a question-and-answer, hindrance by hindrance: what nourishes this hindrance (its "food"), and what is able to cut off this hindrance (its "non-food").]

問：此貪欲蓋以何為食？答：有淨妙相，及於彼相不正思惟多所修習，以之為食。淨妙相者，謂第一勝妙諸欲之相。若能於此遠離染心，於餘下劣亦得離染。如制強力，餘劣自伏。此復云何？謂女人身上八處所攝可愛淨相；由此八處，女縛於男。所謂歌、舞、笑、睇、美容、進止、妙觸、就禮。由此因緣，所有貪欲未生令生，生已增長，故名為食。

The hindrance of sensual desire — what is its food? There is the agreeable-and-fine mark, and improper attention to that mark much cultivated: this is its food. The agreeable-and-fine mark means the mark of the foremost, most excellent and fine sense-pleasures. If one can, toward this, keep the mind of defilement far away, then toward the remaining inferior ones too one is able to be free of defilement — just as, having subdued the strong one, the remaining weak ones subdue themselves. And what is this [agreeable-and-fine mark]? It is the lovely, agreeable marks subsumed under the eight places on a woman's body; by these eight places, a woman binds a man. Namely: singing, dancing, laughter, the sidelong glance, fine features, deportment, exquisite touch, and paying of courtesies. Through these conditions, whatever sensual desire has not arisen is made to arise, and having arisen grows — therefore it is named its food.

問：此貪欲蓋誰為非食？答：有不淨相，及於彼相如理作意多所修習，以為非食。此復云何？謂青瘀等。若觀此身種種不淨雜穢充滿，名觀內身不淨之相；復觀於外青瘀等相種種不淨、名觀外身不淨之相。由觀此二不淨相故，未生貪欲令其不生，生已能斷，故名非食。由於彼相如理作意故、遮令不生；多所修習故，生已能斷。前黑品中，由於彼相不正思惟故，未生令生；多所修習故、倍更增廣。

The hindrance of sensual desire — what is its non-food? There is the mark of the impure, and proper attention to that mark much cultivated: this is its non-food. And what is this? It is the livid-bruised [corpse] and the like. If one contemplates this body as filled with impurities of every kind, foul and mixed, this is named contemplating the mark of the inner body's impurity; and if one further contemplates externally the livid-bruised marks and the like, impurities of every kind, this is named contemplating the mark of the outer body's impurity. By contemplating these two marks of impurity, sensual desire not yet arisen is kept from arising, and once arisen can be cut off — therefore it is named its non-food. Because of proper attention to that mark, it is barred from arising; because it is much cultivated, once arisen it can be cut off. (In the foregoing dark class, because of improper attention to that mark, what had not arisen was made to arise; and because it was much cultivated, it grew all the more abundant.)

問：瞋恚蓋以何為食？答：有瞋恚性、有瞋恚相，及於彼相不正思惟多所修習，以之為食。依於種種不饒益事，心生惱害，名瞋恚性。不饒益事，名瞋恚相。於九惱事不正作意，名不正思惟。如是等事皆名為食。

The hindrance of ill-will — what is its food? There is the nature of ill-will, there is the mark of ill-will, and improper attention to that mark much cultivated: this is its food. In dependence on various unbenefiting affairs, the mind gives rise to vexing harm — this is named the nature of ill-will. Unbenefiting affairs are named the mark of ill-will. Improper attention toward the nine vexing matters is named improper attention. Affairs such as these are all named its food.

問：此瞋恚蓋誰為非食？答：有仁慈賢善，及於彼相如理作意、多所修習以為非食。又此慈善，恒欲與他安樂為相，修力所攝。由思擇力所攝作意，調伏九惱。以能斷除瞋恚蓋故，經中唯說此為非食。

The hindrance of ill-will — what is its non-food? There is benevolent loving-kindness and worthy goodness, and proper attention to that mark, much cultivated: this is its non-food. Moreover, this loving-kindness and goodness has for its mark the constant wish to give ease and bliss to others, and is subsumed under the power of cultivation. By an attention subsumed under the power of discerning deliberation, it tames the nine vexations. Because it is able to cut off the hindrance of ill-will, the scripture speaks only of this [loving-kindness] as its non-food.

問：惛沈睡眠蓋以何為食？答：有黑暗相，及於彼相不正思惟多所修習以之為食。問：此蓋誰為非食？答：有光明相，及於彼相如理作意多所修習，以為非食。明有三種。一、治暗光明，二、法光明，三、依身光明。治暗光明復有三種。一、在夜分，謂星月等；二、在晝分，謂日光明；三、在俱分，謂火珠等。法光明者：謂如有一，隨其所受、所思、所觸，觀察諸法；或復修習隨念佛等。依身光明者，謂諸有情自然身光。當知初明治三種暗。一者、夜暗，二者、雲暗，三者、障暗。謂窟宅等。法明能治三種黑暗。由不如實知諸法故，於去來今多生疑惑，於佛法等亦復如是。此中無明及疑，俱名黑暗。又證觀察能治惛沈睡眠黑暗，以能顯了諸法性故。

The hindrance of dullness-and-drowsiness — what is its food? There is the mark of blackness-and-darkness, and improper attention to that mark much cultivated: this is its food. This hindrance — what is its non-food? There is the mark of light, and proper attention to that mark much cultivated: this is its non-food. Light is of three kinds: (1) light that dispels darkness, (2) the light of the Dharma, (3) light dependent on the body. Light that dispels darkness is again of three kinds: (1) in the night-portion, such as the stars and moon; (2) in the day-portion, such as the light of the sun; (3) in either portion, such as the fire-jewel and the like. The light of the Dharma: it is as when someone, according to what he experiences, what he thinks, what he touches, contemplates phenomena; or else cultivates the recollection of the Buddha and the like. Light dependent on the body: it is the natural bodily radiance of sentient beings. It should be understood that the first light dispels three kinds of darkness: (1) the darkness of night, (2) the darkness of clouds, (3) the darkness of enclosure, such as caves and dwellings. The light of the Dharma is able to dispel three kinds of blackness-and-darkness: because of not knowing phenomena as they really are, one gives rise to much doubt and delusion toward the past, future, and present, and it is likewise toward the Buddha, the Dharma, and so on — herein both ignorance (avidyā) and doubt are named blackness-and-darkness. Moreover, realizing-observation is able to dispel the blackness-and-darkness of dullness-and-drowsiness, because it is able to make manifest the nature of phenomena.

問：掉舉惡作蓋以何為食？答：於親屬等所有尋思、於曾所經戲笑等念、及於彼相不正思惟多所修習，以之為食。親屬尋思者，謂因親屬或盛或衰、或離或合，發欣慼行，心生籌慮等。國土尋思者，謂因國土盛衰等相，廣如前說。不死尋思者，謂因少年及衰老位諸有所作或利他事，發欣慼行，心生籌慮等。笑者，謂隨有一，或因開論、或因合論，現齒而笑，歡聚啞啞。戲者，謂雙陸、摴蒱、弄珠等戲。或有所餘種類歡樂。謂互相受用，受用境界，受諸快樂；或由同處，或因戲論，歡娛而住。所行事者，謂相執持手臂髮等，或相摩觸隨一身分，或抱或嗚，或相顧眄，或作餘事。

The hindrance of restlessness-and-remorse — what is its food? The ruminating upon kinsfolk and the like, the recollecting of jest and the like once undergone, and improper attention to those marks much cultivated: this is its food. Ruminating on kinsfolk: because kinsfolk flourish or decline, part or reunite, one arouses a movement of delight or dejection, and the mind gives rise to calculating and worrying, and so on. Ruminating on one's homeland: because of the marks of the homeland's flourishing and decline and the like, as was set forth at length above. Ruminating on not-dying: because of the various doings or benefiting-of-others in the phases of youth and of old age and decline, one arouses a movement of delight or dejection, and the mind gives rise to calculating and worrying, and so on. Laughter: it is as when someone, whether upon opening a discussion or upon joining a discussion, laughs showing the teeth, gathering in mirth "ha-ha." Play: it is dice-play (backgammon), gambling-boards, juggling beads, and the like; or some other kind of merriment — that is, mutually enjoying one another, enjoying sense-objects, undergoing various pleasures; or, whether by being in the same place, or through frivolous talk, dwelling in mirth and amusement. Doings: it is mutually grasping and holding one another's hands, arms, hair, and the like, or mutually rubbing and touching some part of the body, or embracing, or cooing, or exchanging glances, or doing other such things.

問：此蓋誰為非食？答：有奢摩他、及於彼相如理作意多所修習，以為非食。奢摩他者，謂九種住心，及奢摩他品所攝諸法。謂於自他若衰若盛可厭患法心生厭離，驚恐惡賤，安住寂靜。

This hindrance — what is its non-food? There is tranquility (śamatha), and proper attention to that mark much cultivated: this is its non-food. Tranquility means the nine kinds of settling the mind, and the phenomena subsumed under the class of tranquility — that is, toward the phenomena worthy of weariness, whether declining or flourishing, in oneself and others, the mind gives rise to weary disenchantment, is alarmed and holds them cheap and base, and abides in tranquility.

問：疑蓋以何為食？答：有去來今，及於彼相不正思惟多所修習，以之為食。謂我於過去為有？為無？廣說如上。不正思惟者，謂不可思處所攝思惟。不可思處者，謂我思惟、有情思惟、世間思惟。若於自處，依世差別思惟我相，名我思惟。若於他處，名有情思惟。若於有情世間及器世間處，名世間思惟。謂世間常、或謂無常、亦常亦無常、非常非無常等。

The hindrance of doubt — what is its food? There is the past, the future, and the present, and improper attention to those marks much cultivated: this is its food — namely, "Was I, in the past, existent? Or non-existent?" (set forth at length as above). Improper attention means the attention subsumed under the "unthinkable spheres." The unthinkable spheres are: the thinking upon self, the thinking upon sentient beings, the thinking upon the world. If, with respect to one's own case, one thinks upon the mark of self in dependence on worldly distinctions, this is named the thinking upon self. If with respect to others' case, this is named the thinking upon sentient beings. If with respect to the world of sentient beings and the receptacle-world, this is named the thinking upon the world — such as [thinking] the world is eternal, or is non-eternal, is both eternal and non-eternal, is neither eternal nor non-eternal, and so on.

問：此蓋誰為非食？答：有緣緣起、及於彼相如理作意多所修習以為非食。由彼觀見唯有於法及唯法因，唯有於苦及唯苦因故，所有一切不正思惟為緣無明，於三世境未生者不生，已生者能斷。若不如理而強作意，其如理者而不作意；總說此二名不正思惟。若於是中，應合道理，應知是處名為如理。謂於闇中作光明想。由此方便如理作意，非不如理。於餘處所、亦有所餘如理作意。

This hindrance — what is its non-food? There is the taking of dependent origination as object, and proper attention to that mark much cultivated: this is its non-food. Because one thereby contemplates and sees that there is only phenomena and only the cause of phenomena, only suffering and only the cause of suffering, therefore all improper attention — which has ignorance for its condition — toward the objects of the three times: what has not arisen does not arise, and what has arisen can be cut off. If one forces attention that is not in accord with principle, while giving no attention to that which is in accord with principle — these two, spoken of together, are named improper attention. If, within this, [something] ought to accord with the principle, one should know that this case is named "in accord with principle" — such as, in the dark, producing the notion of light: by this means it is attention in accord with principle, not out of accord with principle. And in the remaining cases too there is other attention in accord with principle.

5. The Limbs: How Many Limbs Are Established for Each of the Four Absorptions

復次，於初靜慮具足五支。一、尋，二、伺，三、喜，四、樂，五、心一境性。第二靜慮有四支。一、內等淨，二、喜，三、樂，四、心一境性。第三靜慮有五支。一、捨，二、念，三、正知，四、樂，五、心一境性。第四靜慮有四支。一、捨清淨，二、念清淨，三、不苦不樂受，四、心一境性。

Further: the first meditative absorption is complete with five limbs: (1) applied thought (vitarka), (2) sustained thought (vicāra), (3) joy, (4) bliss, (5) one-pointedness of mind. The second absorption has four limbs: (1) inner serene purity, (2) joy, (3) bliss, (4) one-pointedness of mind. The third absorption has five limbs: (1) equanimity, (2) mindfulness, (3) proper awareness, (4) bliss, (5) one-pointedness of mind. The fourth absorption has four limbs: (1) purity of equanimity, (2) purity of mindfulness, (3) the feeling that is neither painful nor pleasant, (4) one-pointedness of mind.

初靜慮中，尋伺為取所緣，三摩地為彼所依，喜為受境界，樂為除麁重。第二靜慮中，內等淨為取所緣，三摩地為彼所依，餘如前說。第三靜慮中，捨、念、正知為取所緣，三摩地為彼所依，餘如前說。第四靜慮中，捨淨、念淨為取所緣，三摩地為彼所依，餘如前說。諸靜慮中雖有餘法，然此勝故，於修定者為恩重故，偏立為支。

In the first absorption, applied and sustained thought serve for the grasping of the object; concentration serves as their support; joy serves for the receiving of the object-field; bliss serves for the removing of coarse heaviness. In the second absorption, inner serene purity serves for the grasping of the object; concentration serves as their support; the rest is as said before. In the third absorption, equanimity, mindfulness, and proper awareness serve for the grasping of the object; concentration serves as their support; the rest is as said before. In the fourth absorption, purity of equanimity and purity of mindfulness serve for the grasping of the object; concentration serves as their support; the rest is as said before. Although there are yet other phenomena within the absorptions, because these are the most excellent, and because they are of the gravest benefit to one who cultivates concentration, they alone are established as "limbs."

問：何因緣故，初靜慮中有尋有伺耶？答：由彼能厭患欲界，入初靜慮，初靜慮中而未能觀尋伺過故。第二靜慮能觀彼過，是故說為尋伺寂靜。如第二靜慮見彼過故，名尋伺寂靜；如是第三靜慮見喜過故，名喜寂靜；第四靜慮見樂過故、名樂寂靜。捨念清淨，差別應知。

[Question and answer:] Question: For what cause and condition is there both applied and sustained thought within the first absorption? Answer: Because he, being able to grow weary of the desire-realm, enters the first absorption, but within the first absorption is not yet able to observe the fault of applied and sustained thought. The second absorption is able to observe that fault; therefore it is spoken of as "the stilling of applied and sustained thought." Just as the second absorption, seeing that fault, is named the stilling of applied and sustained thought, so the third absorption, seeing the fault of joy, is named the stilling of joy; and the fourth absorption, seeing the fault of bliss, is named the stilling of bliss. As for the purity of equanimity and mindfulness, the distinction should be understood [by extension].

6. Alternate Names: Several Different Names for the Meditative Absorptions

復次，是諸靜慮名差別者，或名增上心。謂由心清淨增上力正審慮故。或名樂住。謂於此中受極樂故。所以者何？依諸靜慮領受喜樂、安樂、捨樂身心樂故。又得定者於諸靜慮數數入出，領受現法安樂住故。由此定中現前領受現法樂住。從是起已，作如是言：我已領受如是樂住。於無色定無如是受，是故不說彼為樂住。然彼起已，應正宣說。何以故？若有阿練若苾芻來就彼問，彼若不答，便生譏論：此阿練若苾芻云何名為阿練若者，我今問彼超色無色寂靜解脫，而不能記。是故為說應入彼定，非為樂住。或復名為彼分涅槃，亦得說名差別涅槃。由諸煩惱一分斷故，非決定故，名彼分涅槃。非究竟涅槃故，名差別涅槃。

Further, as for the distinctions in the names of these meditative absorptions: (i) One name is "the superior mind" — because, by the increasing power of the mind's purity, one rightly deliberates. (ii) One name is "blissful abiding" — because within it one experiences the utmost bliss. Why so? Because in dependence on the absorptions one experiences the bodily-and-mental bliss of joy-and-pleasure, of ease-and-bliss, and of the bliss of equanimity. Moreover, one who has attained concentration, entering and leaving the absorptions again and again, experiences a blissful abiding in the present life; therefore, within this concentration, one experiences before oneself a blissful abiding in the present life, and having risen from it, one speaks thus: "I have experienced such a blissful abiding." In the formless concentrations there is no such experience, and therefore they are not called "blissful abiding" — yet, having risen from them, one should still rightly proclaim [them]. Why? Because if a forest-dwelling (āraṇyaka) monk should come and put a question to him, and he does not answer, then censure arises: "This forest-dwelling monk — in what sense is he named a forest-dweller? I now ask him about the tranquil liberation that surpasses the form- and formless-realms, and he cannot expound it." Therefore [the master] speaks, saying he ought to enter that concentration — only it is not [named] "blissful abiding." (iii) One name is "the nirvāṇa-of-that-part," and it may also be named "the differentiated nirvāṇa": because a portion of the afflictions is cut off, and because it is not definitive, it is named "the nirvāṇa-of-that-part"; because it is not the ultimate nirvāṇa, it is named "the differentiated nirvāṇa."

7. The Departure from the Feelings: The Four Absorptions Depart from the Feeling-Faculties

復次，此四靜慮亦得名為出諸受事。謂初靜慮出離憂根，第二靜慮出離苦根，第三靜慮出離喜根，第四靜慮出離樂根，於無相中出離捨根。如薄伽梵無倒經中說如是言：苾芻！憂根生已，應當如實了知生者。此於何位？謂即於此斷方便位，若為憂根間心相續，爾時應知。又應并此因、緣及序，若相，若行，皆如實知者。

Further, these four absorptions may also be named "the departure from the feelings." That is: the first absorption departs from the sorrow-faculty, the second absorption from the suffering-faculty, the third absorption from the joy-faculty, the fourth absorption from the bliss-faculty, and within the markless [concentration] one departs from the equanimity-faculty. As the Blessed One says in the Sūtra of Non-Error (the Avipralambha — no transmitted Chinese witness): "Monk! When the sorrow-faculty has arisen, one should know, as it really is, that which arises." In which phase is this? It is in this very phase of the means of cutting-off: when, the sorrow-faculty having been interrupted, the mind continues on — at that time one should know it. And one should also know, as they really are, together with this: its cause, its condition, and its sequence, its mark, and its motion.

云何知因？謂了知此種子相續。云何知緣？謂了知此種所不攝所依、助伴。云何知序？謂知憂根託此事生，即是能發憂根之相及無知種子。云何知相？謂了知此是慼行相。云何知行？謂了知此能發之行，即不如理作意相應思也。如是知已，於出離中極制持心者，云何制持？謂於染污行制攝其心，於思惟修任持堅住。又於是中，無餘盡滅乃至究竟者。謂滅隨眠故，滅諸纏故。世間靜慮但能漸捨彼品麁重，不拔種子。若異此者，種永拔故，後不應生。無漏靜慮二種俱捨。如是於餘隨應當知。

What is knowing the cause? It is knowing that this [sorrow-faculty's] seed is a continuous stream. What is knowing the condition? It is knowing the support and accompanying aids not subsumed under this seed. What is knowing the sequence? It is knowing that the sorrow-faculty arises grounded on this affair — namely, the mark that is able to give rise to the sorrow-faculty, and the seed of ignorance. What is knowing the mark? It is knowing that this is a mark of dejected activity. What is knowing the motion? It is knowing the activity that is able to give rise to it — namely, the volition associated with attention that is not in accord with principle. Having known thus, one utterly restrains and holds the mind within the departure — what is restraining-and-holding? It is restraining and gathering in the mind from defiled activity, and steadily maintaining and firmly settling it in the cultivation of contemplation. And, within this, [there is] the "utter and complete cessation, up to the ultimate" — that is, because it destroys the latent tendencies, because it destroys the entanglements. Worldly absorption is able only to relinquish, gradually, the coarse heaviness of that class; it does not uproot the seed. Were it otherwise [i.e., did it uproot the seed], then, the seed being forever uprooted, [the affliction] ought not to arise afterward. Uncontaminated absorption relinquishes both [the coarse heaviness and the seed]. And so with the rest — it should be understood according to what is fitting.

問：以何等相了知憂根？答：或染污相、或出離欲俱行善相。苦根者，或由自等增上力故，或由身勞增上力故，或火燒等增上力故，或他逼等增上力故，諸離欲者猶尚生起。喜根者，謂第二靜慮中，即第二靜慮地攝。樂根者，謂第三靜慮中，即第三靜慮地攝。問：何故苦根初靜慮中說未斷耶？答：彼品麁重猶未斷故。問：何緣生在初靜慮者苦根未斷而不現行？答：由其助伴相對憂根所攝諸苦彼已斷故。若初靜慮已斷苦根，是則行者入初靜慮及第二時，受所作住差別應無。由二俱有喜及樂故。而經中說：由出諸受，靜慮差別。又此應無尋伺寂靜麁重斷滅所作差別。如是餘根彼品麁重漸次斷故，上諸靜慮斷有差別。又無相者，經中說為無相心定。於此定中捨根永滅，但害隨眠；彼品麁重無餘斷故。非滅現纏，住無相定必有受故。於此定中容有三受，謂喜、樂、捨。非彼諸受得有隨眠。煩惱斷故，說以為斷；彼品麁重說名隨眠。又此捨根乃至何處？當知始從第四靜慮乃至有頂。

[Question and answer on the feeling-faculties:] Question: By what mark does one know the sorrow-faculty? Answer: Either a defiled mark, or a wholesome mark conjoined with the desire for departure. As for the suffering-faculty, whether by the increasing power of oneself and the like, or by the increasing power of bodily fatigue, or by the increasing power of fire-burning and the like, or by the increasing power of oppression by others and the like, it may still arise even in those who have departed from desire. The joy-faculty is within the second absorption, subsumed under the ground of the second absorption. The bliss-faculty is within the third absorption, subsumed under the ground of the third absorption. Question: Why is the suffering-faculty said to be not yet cut off within the first absorption? Answer: Because the coarse heaviness of that class is not yet cut off. Question: For what reason does the suffering-faculty, in one born within the first absorption, not manifest even though it is not cut off? Answer: Because its accompanying aids — the sufferings subsumed under the corresponding sorrow-faculty — have already been cut off. Were the suffering-faculty already cut off in the first absorption, then, when the practitioner enters the first absorption and the second, there would be no distinction in the abiding wrought by feeling — since both alike have joy and bliss; yet the scripture says: "through departing from the feelings there is the distinction of the absorptions." And, [on that supposition,] there would then be no distinction wrought by "the stilling of applied and sustained thought" and "the cutting off of coarse heaviness." Just so, since the coarse heaviness of the class of the remaining faculties is cut off in gradual sequence, there is a distinction of cutting-off in the higher absorptions. Again, as for "the markless": the scripture speaks of it as "the markless concentration of mind." Within this concentration the equanimity-faculty is forever ceased — but this only injures the latent tendency, because the coarse heaviness of that class is cut off without remainder; it is not the cessation of the manifest entanglement, because one abiding in the markless concentration must have feeling. Within this concentration there may be three feelings — namely joy, bliss, and equanimity; but these feelings cannot have latent tendencies. (Because the afflictions are cut off, it is spoken of as "cut off"; the coarse heaviness of that class is what is named the latent tendency.) And how far does this equanimity-faculty [extend]? It should be understood to extend from the fourth absorption up to the summit of existence.

8. The Elements Conducive to Departure: The Departure of the Five Faculties and the Five Elements Conducive to Departure, Mutually Subsuming

復次，此五根出離、無相為後，與彼五種順出離界展轉相攝。此中由欲、恚、害出離，即說乃至樂根出離；由色出離，即說第四靜慮捨根出離；由薩迦耶滅，即說無色界一切捨根出離。順出離言有何等義？由住此者能出離故，名順出離。不說由此出離於彼。為離欲者說此界故。

Further, the departure of these five faculties — with the markless as the last — mutually subsumes, back and forth, with those five elements conducive to departure. Herein: by the departure from desire, ill-will, and harm, is meant [the departure] up to and including the departure from the bliss-faculty; by the departure from form, is meant the departure from the equanimity-faculty in the fourth absorption; by the cessation of the personality-view (satkāya), is meant the departure from all the equanimity-faculty of the formless realm. What is the sense of the words "conducive to departure"? Because one who abides in this is able to depart, it is named "conducive to departure" — it does not mean "by this one departs from that." Because this element is spoken of for one departing from desire.

問：諸欲、恚、害定同時斷，何緣建立別出離耶？答：彼諸出離雖復同時，約修對治有差別故，宣說三種出離差別。對治差別者，謂不淨、慈、悲，如其次第。或有唯修不淨出離一切；或慈、或悲。是故別說三種出離。此上唯有一類對治，故後出離無有差別。

Question: Since desire, ill-will, and harm are definitely cut off at the same time, for what reason are separate departures established? Answer: Although those departures are indeed simultaneous, because there is a distinction with respect to the cultivating of the antidotes, three distinct departures are proclaimed. The distinction of the antidotes is: the impure, loving-kindness, and compassion, in that order. Some cultivate only the impure to depart from all; or only loving-kindness; or only compassion. Therefore three departures are separately spoken of. Beyond this [i.e., form and the cessation of the personality-view] there is only one class of antidote, and so the later departures have no distinction.

云何猛利見者等隨念欲？謂由觀察作意於勝事作意故，猛利功用作意故。云何於諸欲中心不趣入？謂於彼處不見勝功德故。云何不美？謂於彼處喜悅不生故。云何不住？謂於彼處不樂受用為欣悅故。云何無有勝解？謂於彼處不樂取著不如理相故。云何萎顇？謂雖縱任而不舒泰故。云何壞散？謂取境已，尋復棄捨故。云何而不舒泰？謂於所緣雖強令住，而不愛樂故。云何等住於捨？謂行平等位，於平等位中心遊觀故。何等為厭？謂由於彼深見過患，棄背為性。此復三種。謂無常故、苦故、變壞法故。何等為惡？謂由於彼初見過患，棄背為性。何等為違？謂由於彼中見過患，棄背為性。何等為背？謂由於彼後見過患，棄背為性。與此相違，即於離欲作意趣入者，謂於是處見勝功德故。美者，謂於是處生清淨信而證順故。住者，謂於所緣不流散故。勝解者，由於是處不染污轉，於諸煩惱得離繫故。以於厭等棄背行中正流轉時，心無罣礙。又復於捨無有功用。

[What follows further explains seeing the danger in sense-desires and the aspects of movement toward the departure from desire.] What is "one of keen vision recollecting sense-desires, and the like"? It is by contemplating attention, by attention to the excellent matter, by attention of keen exertion. What is "the mind not entering into the sense-desires"? It is because one does not see excellent merit in that place. What is "no relish"? It is because delight does not arise in that place. What is "not abiding"? It is because one does not take joy in enjoyment as a delight in that place. What is "having no firm resolve"? It is because one does not take joy in grasping at and clinging to the marks not in accord with principle in that place. What is "withering"? It is because, though [the desire] is let go unconstrained, one does not feel expansive ease. What is "breaking apart"? It is because, having grasped the object, one at once relinquishes it again. What is "yet not feeling expansive ease"? It is because, though one is forced to settle upon the object, one does not delight in it. What is "abiding evenly in equanimity"? It is because one proceeds in a state of evenness, and within the state of evenness the mind roams and observes. What is "weariness"? It is, from seeing the danger in that [object] deeply, having the nature of turning away and rejecting; and this is again of three kinds — because it is impermanent, because it is suffering, because it is subject to change and ruin. What is "aversion"? It is, from seeing the danger in that at the outset, having the nature of turning away and rejecting. What is "opposing"? It is, from seeing the danger in that in the middle, having the nature of turning away and rejecting. What is "turning the back"? It is, from seeing the danger in that at the end, having the nature of turning away and rejecting. The opposite of this — namely, one who enters upon the attention of departing from desire — is because one sees excellent merit in this place. "Relish" is because in this place there arises pure faith and one accords with realization. "Abiding" is because one does not drift and scatter from the object. "Firm resolve" is because, in this place, one turns undefiled and, with respect to the afflictions, attains freedom from bondage. Because, while rightly proceeding in the turning-away-and-rejecting activity of weariness and so on, the mind is unobstructed; and, moreover, in equanimity there is no [need of] exertion.

云何其心善逝？謂住方便究竟作意故。云何善修？謂善修習餘作意故。當知此說斷位及斷方便道位。解者，謂解脫諸纏故。脫者，謂解脫所緣相故。離繫者，謂解脫隨眠故。從諸欲緣所生諸漏者，謂除欲貪，於欲界中所餘煩惱。損匱者，謂因此生執器仗等惡行差別，於此若作、若增長故，生諸惡趣。燒者：謂由此因、欲愛噉食、燒身心故。惱者，謂由此因，若事變壞，便生愁歎憂苦惱故。於彼解脫、超出、離繫者，謂如前次第，解脫諸纏、所緣、隨眠故。

What is "his mind is well-gone"? It is because he abides in the culminating-means attention. What is "well-cultivated"? It is because he well cultivates the remaining attentions. It should be understood that this speaks of the phase of cutting-off and the phase of the means-path of cutting-off. "Freed" means being freed from the entanglements. "Released" means being released from the marks of the object. "Unbound" means being freed from the latent tendencies. "The contaminants arisen from the conditions that are the sense-desires" means, apart from sensual craving, the remaining afflictions within the desire-realm. "Loss-and-lack" means the varieties of evil conduct, such as taking up weapons, that arise on this account; through the doing or the increasing of these, one is born into the evil destinies. "Burning" means, on this cause, being devoured by the craving for sense-pleasure, and so the body and mind are burned. "Vexation" means, on this cause, that when a matter comes to ruin, grief, lament, sorrow, suffering, and vexation arise. "Freed, gone beyond, and unbound with respect to them" means, in the sequence as before, being freed from the entanglements, the object, and the latent tendencies.

云何終不領納緣彼諸受？謂依將得、正得、隨念諸欲境界，染污諸受不復現行；其所依身不為眾惑染污而住，如紅蓮花，水滴不著。復有六種順出離界，如經廣說。謂我已修慈，乃至我已離諸我慢，然我猶為疑惑毒箭悶亂其心。是故慈等於恚、害等非正對治。當知為捨如是邪執，建立此界。是中恚等離欲對治有差別故，建立前四。對治相故，觀察聖住得道理故，建立無相。觀察究竟正道理故，建立第六。慈對治恚，無損行轉故。悲對治害，為除他苦，勝樂行轉故。喜治不樂，於他樂事隨喜行轉故。捨治貪恚，俱捨行轉故。無相對治一切眾相，相相違故。若離我慢，於自解脫或所證中定無疑惑。故離我慢是彼對治。此諸出離定能出離一切恚等。不善修故，恚等過失容可現行。又前五種順出離界，初之四種天住所攝，第五一種聖住所攝。今此六種順出離界，前之四種梵住所攝，第五、第六、聖住所攝。

What is "in the end not undergoing the feelings conditioned by them"? It is that, in dependence on the sense-desire object-fields about to be obtained, being obtained, or recollected, the defiled feelings no longer manifest; and one's supporting body, unstained by the host of delusions, abides — like the red lotus flower, on which the water-drops do not cling. There are further six elements conducive to departure, as the scripture sets forth at length. Namely: "I have cultivated loving-kindness, and so on down to, I have departed from all conceits of self, yet my mind is still confounded and thrown into disorder by the poison-arrow of doubt." Therefore loving-kindness and the rest are not the direct antidotes to ill-will, harm, and the rest. It should be understood that this element is established for the sake of relinquishing such wrong grasping. Herein, because there is a distinction among the antidotes for departing-from-desire toward ill-will and the rest, the first four are established; because of the antidote-mark, and because of contemplating the principle of attaining the noble abiding, the markless is established; because of contemplating the principle of the ultimate right [path], the sixth is established. Loving-kindness is the antidote to ill-will, because it proceeds in a movement of non-injury. Compassion is the antidote to harm, because, for the sake of removing others' suffering, it proceeds in a movement of superior pleasure [-wishing]. Sympathetic joy remedies discontent, because it proceeds in a movement of rejoicing at others' joyful affairs. Equanimity remedies greed and ill-will, because it proceeds in a movement of equanimity toward both. The markless is the antidote to all the host of marks, because it is contrary to marks. If one departs from the conceit of self, then with respect to one's own liberation or what one has realized there is definitely no doubt; therefore departing from the conceit of self is the antidote to that [doubt]. These departures are definitely able to depart from all ill-will and the rest; because of not cultivating them well, the faults of ill-will and the rest may possibly manifest. Again, of the former five elements conducive to departure, the first four are subsumed under the divine abiding, the fifth alone under the noble abiding. Of the present six elements conducive to departure, the first four are subsumed under the brahmā-abiding, the fifth and sixth under the noble abiding.

9. The Reliances of Departure: The Four Reliances

復次，能超恚等諸過失故，名為出離。於出離時正可憑仗，故名為依。世尊說依略有四種。一、法是依，非數取趣；二、義是依，非文；三、了義經是依，非不了義經；四、智是依，非識。

Further, because it is able to surpass the faults of ill-will and the rest, it is named "departure." At the time of departure it is what may rightly be relied upon, and therefore it is named "reliance." The World-Honored One speaks of reliance as, in brief, of four kinds: (1) the Dharma is the reliance, not the person (pudgala); (2) the meaning is the reliance, not the letter; (3) the scripture of definitive meaning is the reliance, not the scripture of provisional meaning; (4) knowledge is the reliance, not [ordinary] consciousness.

此四種依，因何建立？補特伽羅四種別故。謂因諂詐補特伽羅差別故，建立初依；因順世間補特伽羅差別故，建立第二；因住自見取補特伽羅差別故，建立第三；因聞為極補特伽羅差別故，建立第四；因其諂詐，說法是依，非數取趣。要與彼論分別決擇，方證正智；非唯由彼現威儀故。即於此中復有差別。謂佛宣說補特伽羅及與諸法，唯法是依，非數取趣。世俗言辭不應執故。法又二種，謂文及義。唯義是依，非文。何以故？不應但聞即為究竟。要須於義思惟、籌量、審觀察故。佛所說經，或有了義，或不了義。觀察義時，了義是依，非不了義。世尊或時宣說依趣福、不動識。為往善趣故；或時宣說四聖諦智，為向涅槃故。於修法隨法行時，唯智是依，非識。略於四時失不失故，建立四種補特伽羅。謂得法時、住持時、觀察義時、修法隨法行時。依四時故，建立四依。

On what account are these four reliances established? Because there are four kinds of person (pudgala): because of the distinction of the flattering-and-deceitful person, the first reliance is established; because of the distinction of the world-conforming person, the second; because of the distinction of the person who abides in the grasping of his own views, the third; because of the distinction of the person for whom hearing is the utmost, the fourth. Because of his flattery-and-deceit, it is said that the Dharma is the reliance, not the person — one must, in analysis and discerning judgment, dispute with his doctrine before realizing right knowledge; it is not by his mere displaying of dignified deportment [that one relies on him]. And within this there is a further distinction: the Buddha proclaims persons and phenomena, yet only the Dharma is the reliance, not the person — because one should not cling to conventional words. The Dharma is again of two kinds, namely the letter and the meaning; only the meaning is the reliance, not the letter. Why? Because one should not, on merely hearing, take it as final — one must think upon the meaning, weigh it, and scrutinize it. Of the scriptures spoken by the Buddha, some are of definitive meaning and some of provisional meaning; when contemplating the meaning, the scripture of definitive meaning is the reliance, not that of provisional meaning. The World-Honored One at times proclaims the consciousness that resorts to merit and to the imperturbable — for the sake of going to good destinies; and at times proclaims the knowledge of the four noble truths — for the sake of proceeding toward nirvāṇa. In the practice of the Dharma and what accords with the Dharma, only knowledge is the reliance, not [ordinary] consciousness. In brief, because of failing or not failing at four times, four kinds of person are established — namely, the time of obtaining the Dharma, the time of upholding it, the time of contemplating the meaning, and the time of practicing the Dharma and what accords with the Dharma. In dependence on these four times, the four reliances are established.

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

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

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

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

One · The Gate of Attention

The Seven Root Attentions

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

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

The Forty Attentions (Each with Its Own Mode)

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

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

Stating their modes one by one:

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

The Mutual Subsumption of the Seven Attentions and the Forty Attentions

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

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

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

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

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

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

Herein:

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

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

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

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

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

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

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

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

對治如是應遠離相，隨其所應，當知即是應修習相。

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

The Thirty-Two Aspects

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

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

Stating them one by one:

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

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

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

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

云何所依相？謂分別體相。即是一切自身所攝五蘊并種子相。

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

云何所行相？謂所思惟彼彼境界色乃至法分別體相。

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

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

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

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

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

云何安住相？謂四識住。即識隨色住等。如經廣說。此所思惟，名安住相。

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

云何自相相？謂自類自相，或各別自相。此所思惟，名自相相。

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

云何共相相？謂諸行共相，或有漏共相，或一切法共相。此所思惟，名共相相。

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

云何麁相？謂所觀下地一切麁相。

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

云何靜相？謂所行上地一切靜相。

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

云何領納相？謂隨憶念過去曾經諸行之相。

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

云何分別相？謂思未來諸行之相。

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

云何俱行相？謂分別現在諸行之相。

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

云何染污相？謂於有貪心思惟有貪心相，乃至於不善解脫心思惟不善解脫心相。

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

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

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

云何正方便相？謂所思惟白淨品因緣相相。

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

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

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

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

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

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

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

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

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

云何止相？謂所思惟無分別影像之相。

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

云何舉相？謂策心所取隨一淨妙或光明相相。

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

云何觀相？謂聞思修慧所思惟諸法相。

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

云何捨相？謂已得平等心，於諸善品增上捨相。

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

云何入定相？謂由因緣、所緣、應修習相故入三摩地，或復已得而現在前。

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

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

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

云何出定相？謂分別體所不攝不定地相。

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

云何增相？謂輕安定倍增廣大所思惟相。

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

云何減相？謂輕安定退減陜小所思惟相。

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

云何方便相？謂二道相。或趣倍增廣大，或趣退減陜小故。

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

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

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

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

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

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

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

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

Entering the Absorptions by Four Causes-and-Conditions

復次，由四因緣，入初靜慮乃至有頂。謂因力、方便力、說力、教授力。

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

云何因力？謂曾隣近入靜慮等。

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

云何方便力？謂雖不隣近入靜慮等，然由數習無間修力、能入諸定。

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

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

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

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

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

The Four Who Attain the Meditative Absorption

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

The Fourfold Division of the Absorptions

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

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

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

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

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

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

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

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

Uninterrupted Entering, Transcendent Entering, and Perfuming-Cultivation

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

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

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

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

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

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

復次，已說修習作意相差別。

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

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

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

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

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

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

The Eight Liberations

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

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

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

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

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

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

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

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

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

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

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

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

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

復次，先已修治作意勝解、後方能起勝知勝見，故名勝處。此勝當知復有五種。

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

一、形奪卑下，故名為勝。謂如有一，以己勝上工巧等事，形奪他人置下劣位。

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

二、制伏羸劣、故名為勝。謂如有一，以己強力摧諸劣者。

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

三、能隱蔽他，故名為勝。謂瓶盆等能有覆障，或諸藥草呪術神通有所隱蔽。

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

四、厭壞所緣，故名為勝。謂厭壞境界，捨諸煩惱。

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

五、自在迴轉，故名為勝。謂世君王，隨所欲為處分臣僕。

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

於此義中、意顯隱蔽及自在勝。前解脫中勝解自在，今於勝處制伏自在。

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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One. The Three Samādhis (Emptiness · Wishless · Markless)

Further, on the three samādhis.

The samādhi of emptiness: with respect to "being apart from a sentient being, a life-holder, a nurturer, one who takes up repeated existences" and the like — the 〔marks of self〕— the mind rests upon a single object. Know that emptiness is, in brief, of four kinds. First, contemplative emptiness — contemplating that all phenomena are empty of permanence and pleasure, and on down to being empty of self and what belongs to self; second, the emptiness that is its fruit — the unshakable liberation of mind, empty of craving and all the afflictions; third, inner emptiness — being empty, with respect to one's own person, of "the reckoning of a self, of what belongs to self, and of the conceit 'I am,'" and every crooked clinging; fourth, outer emptiness — being empty, with respect to the five desires, of desirous craving (as it is said: "Having gone beyond every perception of form, with respect to outer emptiness I take the body as witness and dwell in its full attainment"). Here, the perception that takes the fine desires as its object is called "perception of form," and because the craving that arises from this perception is cut off, it is called "outer emptiness." The practitioner, by the emptiness that is its fruit, either applies attention and contemplates outer emptiness or contemplates inner emptiness; by contemplative emptiness, either contemplates the emptiness that is inner-and-outer — and by that power the mind wins realization of both together. If he does not win realization, he should then apply attention and contemplate "the unshakable" (that is, the perception of impermanence, or the perception of suffering); contemplating thus, he is not moved by the conceit "I am" and the rest, and the mind wins realization of the two emptinesses together.

The samādhi of the wishless mind: with respect to the five appropriating aggregates, contemplating impermanence, or contemplating suffering, the mind rests upon a single object.

The samādhi of the markless mind: that is, with respect to the cessation of those very appropriating aggregates, contemplating the quiescent, the mind rests upon a single object. As the sūtra says: "The samādhi of the markless mind is neither low nor high" (and so on at length). 　What is "neither low nor high"? Because it does not correspond to the two marks of "adverse and favorable." Again, by two causes-and-conditions one enters the markless concentration: first, not attending to any mark; second, rightly attending to the markless realm. Because he does not attend to any mark, with respect to the marks he "neither wearies of them nor demolishes them, but only, without applied effort, attends to them" — hence it is called "not low"; because he rightly attends to the markless realm, with respect to the markless he "does not firmly cling" — hence it is called "not high." 　This samādhi is, in brief, of two kinds: first, the expedient means; second, the fruit of the expedient means. The "expedient means" is the repeated striving, discerning, and settling that has not yet been able to win liberation from the marks (because the consciousness that follows the marks disturbs the mind from time to time); the "fruit of the expedient means" is the repeated self-urging, self-striving, discerning, and settling that is at last able to take up the fruit and win liberation from following the marks. Because in this liberation there is a further liberation, and one dwells without self-urging and discerning, it is called "the utterly good liberation"; if one must still strive and discern in order to attain the dwelling, then, though it be called liberation, it is not the good liberation. Again, "understanding the fruit" and "understanding the merit" — because the cutting-off of the afflictions is brought to completion, and because the dwelling in ease within the present dharma is brought to completion — these two, namely cessation and the path, are in due order called understanding the fruit and understanding the merit (the stage of direct realization of the truths is called understanding the fruit; the fruit of the arhat is called understanding the merit). 　〔Explaining the three names〕If in this place that thing is not present, and by this it is contemplated as empty, it is called "emptiness"; what is thus contemplated as empty admits of nothing to be wished for, and so is called "wishless"; and to contemplate this as apart from every mode-of-mark is called "markless." Why is emptiness spoken of first, then the wishless, and last the markless (whereas elsewhere it says: because impermanent therefore suffering, because suffering therefore without self, and speaks of emptiness last)? Because if there is no contemplation of "no-self, impermanence, suffering," there is finally no purification; one must first rest upon the perception of no-self, and only thereafter, without interval, does one attain the wishless. Hence the sūtra says: "The perceptions of impermanence come to rest in dependence upon the perception of no-self." Having contemplated no-self within the impermanent, and giving rise to no wish, wishing only for the markless and single-mindedly seeking deliverance — therefore, without interval, the markless is spoken of.

Two. The Three Samādhis of the Applied-and-Sustained-Thought Sort

The samādhi with applied and sustained thought: the samādhi corresponds to applied thought and sustained thought. The samādhi with sustained thought only: the samādhi corresponds to sustained thought only (Great Brahmā cultivates this and becomes the Great Brahmā King). The samādhi with neither applied nor sustained thought: the samādhi corresponds to neither of the two, applied and sustained thought (by cultivating this one is born into the successively higher stages, up to the peak of existence — excepting only the uncontaminated samādhis). 　The mark of the samādhi with neither applied nor sustained thought: with respect to the mind of applied-and-sustained thought there arises relinquishment, and only by a single savor is there a resolute apprehension upon the inner object; and only a single savor appears in even balance.

Three. The Limited · Great · Measureless Samādhis

The limited samādhi: either limited by way of its object (contemplating little form), or limited by way of attention (little faith, little desire, little resolute apprehension). The great samādhi: either great by way of its object (contemplating much form, yet not boundless and edgeless), or great by way of attention (higher faith, higher desire, higher resolute apprehension, yet not boundless and edgeless). The measureless samādhi: either measureless by way of its object (contemplating all forms as boundless and edgeless), or measureless by way of attention (boundless and edgeless faith, desire, and resolute apprehension). Herein the "great-mind samādhi" is the giving rise to resolute apprehension by imagining, beneath a single tree, the radiance of the gods; the "measureless samādhi" is the four measureless states. 　What is "beneath a single tree, imagining the radiance of the gods and giving rise to resolute apprehension"? Having thoroughly wearied of and demolished the desire realm, one attains the first meditative absorption; in order to make this concentration well-purified, one cultivates further expedient means; and having heard that the bodies of the gods carry radiance, one attends to the mark of the radiance of those bodies, and gives rise to resolute apprehension that it pervades beneath a single tree, and on to the great earth and the edge of the great sea (because as the samādhi grows ever greater there are differences, so too there are differences in what is thereby produced). 　〔A question-and-answer on "only two"〕Why is it that attention comes to be "only two"? Because attention is set up according to the compass of the resolute apprehension. Is it that, with attention as only two for its condition, the cultivation comes to be only two? Because by the power of this attention the concentration set up for cultivation has its differences (fullness, purity, and ever-greater excellence). Is it that, with the cultivation as only two for its condition, the practice comes to be only two? Just as one well cultivates the concentration and it grows ever more excellent, so too is set up a difference in what birth it draws. Is it that, with the practice as only two for its condition, the person is established as only two? By this cause-and-condition the sentient being that is produced is set up in differences of high and low, superior and inferior. 　Question: what is the difference in the radiance of the gods of the first and second meditative absorptions? Answer: like a maṇi-jewel, which has radiance outside but no radiance within — the body of the first absorption is likewise, giving off radiance outward but not within; like a bright lamp, which gives off radiance outside and of itself illumines within — the body of the second absorption is likewise, having radiance both within and without. Hence the sūtra says: from that stage upward there is only one kind of body, not so in the lower stages.

Four. The Four Measureless Concentrations

What is the establishing of the four measureless concentrations? Because sentient beings are of three grades: first, without suffering and without pleasure; second, having suffering; third, having pleasure; and in due order one desires to give them pleasure, desires to free them from suffering, desires that their pleasure never part from them. With respect to them, attention is of four kinds, and accordingly four are established — by "the attention of giving pleasure," "the attention of extracting suffering," and "the attention of rejoicing that the pleasure never parts," the first three are established (loving-kindness, compassion, sympathetic joy); and with respect to these three 〔in their bias-faults〕, in order to establish the undefiled attention that is free of joyless longing, the undefiled attention that is free of ill-will, and the undefiled attention that is free of craving, "equanimity" is established. 　The sūtra says "with a mind that is together with loving-kindness" (and so on at length): because there is benefiting present at hand, it is called "together with loving-kindness"; because it has the mark of benefiting, it is called "the good friend of loving-kindness." The mark of benefiting is, in brief, of two kinds: first, desiring to profit; second, desiring to bring ease (these two are what all the measureless states display). "Without enmity" is being apart from ill intent; "without adversary" is being apart from present quarreling; "without harm" is being apart from unbenefiting deeds; "vast" is the object being vast and great; "great" is the contemplation of profit-and-ease being supreme; "measureless" is the fruit being measureless (like the four great rivers, where the many streams mingle together); "well cultivated" is being utterly ripened. Again, question: what is the mark of the mind together with loving-kindness and the rest? The answer "resolute apprehension pervading in full, and dwelling in its full attainment" — resolute apprehension pervading in full is the surpassing resolve-and-apprehension being everywhere complete; the full attainment is the fullness and pure whiteness; the dwelling is the contemplative practice one cultivates being attended to single-mindedly day and night. 　Question: the sūtra says "well cultivating loving-kindness, to the utmost of the all-pervadingly pure" — what is the hidden intent of this? Answer: in the third meditative absorption, among all pleasures its pleasure is supreme; recollecting this pleasure and cultivating loving-kindness, loving-kindness is foremost, and so it is said that cultivating loving-kindness reaches the utmost of the all-pervadingly pure; recollecting the sphere of space and cultivating compassion is likewise foremost (compassion desires to extract suffering, and the formless realm is far apart from the mass of sufferings, so recollecting the sphere of boundless space and cultivating compassion causes all suffering sentient beings to reach the place without the mass of sufferings and its basis); one who cultivates the concentration of sympathetic joy constantly recollects the sphere of boundless consciousness (rejoicing that sentient beings enjoy pleasure as consciousness is without measure, so recollecting the sphere of boundless consciousness and cultivating sympathetic joy is foremost); one who cultivates the concentration of equanimity constantly recollects the sphere of nothingness (the sphere of nothingness is the very last edge of the ground of the uncontaminated mind, and equanimity is foremost — just as the arhat is undefiled amid suffering, pleasure, and neither-suffering-nor-pleasure alike — causing all sentient beings to gain such equanimity, so recollecting the sphere of nothingness and cultivating equanimity is foremost). All of these are the noble practice, and only the noble ones can cultivate them; hence the sūtra proclaims them "conjoined with the factors of awakening."

Five. The One-Portion-Cultivation and Full-Portion-Cultivation Samādhis

The one-portion-cultivation samādhi: either attending only to the mark of radiance, or attending only to the mark of form, and so entering concentration (these two, in due order, either discerning radiance or beholding the mass of forms). The full-portion-cultivation samādhi: attending to both together and entering concentration, both discerning radiance and seeing the mass of forms. 　For one who thus cultivates the concentration of radiance, the "concentration-difficulties" are of eleven kinds (namely doubt and the rest, as the sūtra sets out at length). Question: what is it that raises these difficulties? Answer: it is the marks of the samādhi that raise the difficulty (the marks are of two kinds: the object-mark and the cause-condition-mark; one uses those as a support to abide in the samādhi, and if one falls away from those marks one cannot abide). The eleven difficulties, in order, are: first, at the very outset one does not rightly know the appearing mark of radiance-and-form, and so feels "there is doubt"; second, because the expedient means is slack there is "a not-attending" (like one who does not wish to see forms shutting his eyes and turning his back); third, because he does not well guard the gates of the faculties and the like there is "bodily heaviness," and by much practicing of sleep or much waking there grows torpor-and-drowsiness, and he does not see the mass of forms (or, if he sees them, not in full); fourth, in order to force these two matters he applies extreme effort and strives with vigor, and so there is "too-excessive vigorous exertion"; fifth, by too-excessive striving he becomes again utterly base and low (like one who urgently grasps and holds a chì-yàn bird — thinking only to seek the mark of radiance); sixth, when this 〔radiance〕 arises together with the seeing of form, hoping for one and gaining two, he gives rise to elation (like a man who gains two hidden treasures); seventh, seeing everywhere in all directions, suddenly and all at once, inauspicious forms, he gives rise to great terror (like a man whirled about on both sides, starting up abruptly); eighth, in walking and in standing he gives rise to various perceptions concerning the mixed kinds of the world (outer perceptions raise a difficulty for concentration); ninth, because of the concentration he cultivates he reckons himself superior and views others as inferior, and so exalts himself (this too is named "various perceptions"); tenth, either by much talking or by long deliberating he wearies the body, and the mind does not attain concentration (much talking raises a difficulty for concentration); eleventh, when from concentration there arise the mark of radiance and the seeing of form, he then abandons the continuing attention of inner cultivation and wishes and delights to gaze outward and closely inspect the mass of forms, and so overmuch investigates (this raises a difficulty for concentration). These difficulties, each as is fitting, obstruct the samādhi's object-mark and cause-condition-mark; or, meeting with this, one falls away from the object-mark and cause-condition-mark, and in due order the two marks sink away together.

Six. The Samādhis Conjoined with Joy · Pleasure · Equanimity

The samādhi conjoined with joy: the samādhis of the first and second meditative absorptions. The samādhi conjoined with pleasure: the samādhis of the third meditative absorption. The samādhi conjoined with equanimity: the samādhis of the fourth meditative absorption and above.

Seven. The Four Cultivations of Concentration

For the sake of attaining the dwelling in ease within the present dharma: all cultivation of concentration in the expedient-means paths of the four dwellings in ease within the present dharma, and all cultivation of concentration in the not-yet-full, purely white, root stages (in order to make manifest the cultivation of a not-formerly-attained concentration, the World-Honored One taught the expedient-means path prior to the first meditative absorption). For the sake of attaining knowing-and-seeing: the bhikṣus, with respect to the mark of radiance, take it up earnestly, devotedly, and with close scrutiny (as the sūtra sets out at length) — this is all the cultivation of concentration in the expedient-means path able to give rise to the divine eye; herein the divine eye, with respect to the objects that are forms, is able to illumine and to contemplate, which is called "seeing," and is able to know the names and kinds of the gods (and so on at length, as in the Sūtra on the Surpassing Gods), which is called "knowing." For the sake of giving rise to the wisdom of discernment: all cultivation of concentration in the expedient-means path toward the stream-entry fruit in the direct realization of the truths, or for the sake of cultivating the unobstructed knowledges. For the sake of exhausting all the contaminants: all cultivation of concentration in the expedient-means path of the arhat fruit.

Eight. The Samādhi of the Five Noble Knowledges

What is the samādhi of the five noble knowledges? "This samādhi of mine is noble, undefiled, without grasping" (set out at length as in the sūtra). Herein is displayed the knowledge of five modes-of-mark: the knowledge of its own substance, the knowledge concerning the person, the knowledge of purity, the knowledge of the fruit, and the knowledge of the marks of entering and emerging from concentration. 　"Noble" — because it is good it is called noble, and because it is uncontaminated it is called noble; "undefiled" displays the good nobility, and "without grasping" displays the uncontaminated nobility. "Not to be drawn near by the ordinary being" is that it is drawn near by the buddhas and noble disciples; "praised by the acute and wise" is that it is extolled by them; "never disparaged by the acute-and-wise fellow practitioners of the pure life" is that it is extolled at all times (unlike the worldly first meditative absorption and the rest, which, in order to turn away from the lower stage, are first extolled with the mark of quiescence, and in order to advance to the higher stage, are afterward disparaged with the mark of coarseness). "Quiescent" is that the afflictions to be countered are forever quiescent; "subtle-and-fine" is that the afflictions of its own stage are not savored with craving; "attaining the path of security" is that the path attained is without backsliding; "realizing the mind's single-pointedness" is that one has attained the stage with neither applied nor sustained thought; "present ease" is that one can attain the dwelling in ease within the present dharma; "the fruition of pleasure hereafter" is that it draws forth the pleasure of nirvāṇa without remaining basis; "entering with right mindfulness" is that one well takes up the mark able to enter concentration without loss of memory; "emerging with right mindfulness" is that one well takes up the mark able to emerge from concentration without loss of memory.

Nine. The Samādhi of the Five Noble Limbs

What is the samādhi of the five noble limbs? "The bhikṣus, within this very body, the joy-and-pleasure born of seclusion" (set out at length as in the sūtra). "The joy-and-pleasure born of seclusion" is the joy-and-pleasure subsumed under the stage of the first meditative absorption; "moistened by it" is being moistened by joy; "moistened all over" is being moistened by pleasure; "filled all over" is the stage of attention that brings the applied practice to completion; "gladdened all over" is the earlier stages of attention (in those stages too there is joy-and-pleasure arising from time to time, yet not long-abiding nor complete); "within this body there is not the least portion that is not filled" is the stage of attention that is the fruit of the applied practice brought to completion. 　〔Five similes〕Simile one (the bathing-ball): "a keen-witted bath-attendant, or his pupil" figures the one who cultivates the contemplative practice; "a bronze vessel, an earthen vessel, a shell vessel" figures the teaching-and-admonition for the sake of the joy-and-pleasure born of seclusion; "fine bath-powder" figures what accords with the applied thought of deliverance and the rest; "watering it" figures the applied thought that purifies the path; "the bathing-ball" figures the body; "carrying moisture" figures the union with joy, "the moisture that follows" figures the union with pleasure, "pervading within and without" figures the seamless union of joy-and-pleasure; "not strong" figures being without scattering-and-agitation, "not weak" figures being undefiled, without craving-savor. Simile two (the mountain spring): the "mountain" figures the concentration without applied-and-sustained thought; the "peak" figures the second meditative absorption's resolute apprehension of a single savor upon the object without applied-and-sustained thought; the "spring" figures the limb of inner even-purity; the "water-axle" (which flows out to the side) and the "water-rope" (which surges up) display, in due order, the moistening of joy and of pleasure; "there being nowhere unfilled" figures the seamless correspondence. Simile three (the utpala): like the pleasure apart from joy of the utpala and the rest (the phenomena that correspond to it and the body that supports it being likewise so), the "water" figures the concentration apart from joy and without applied-and-sustained thought — joy's elation, being absent by that very fact, is figured by the flower-embryo submerged within the water. Simile four (the elder · the eight-thread nine-thread): "the purified mind" means corresponding to the purity of equanimity-and-mindfulness (having surpassed the calamities and troubles of the lower stages); "pure white" means its nature being good (the afflictions of its own stage being without craving-savor); why is "the elder" taken as a simile? Because all that he does he examines thoroughly, is heedful, and excels in deliberating, reckoning, and contemplating, and with respect to the gate of increase-and-decrease there is nothing he does not know (one who has realized the pure fourth meditative absorption is likewise so); "the eight-thread nine-thread" (a folded weave of eight strands and nine strands), by being firm and close, figures that mosquitoes, gadflies, and the like cannot invade and harm it, and "covering both head and feet" (without the two faults of having no garment or thin garment, and of having an exposed place) figures that this concentrated mind, purified and pure-white and pervading all over, is unassailed by scattering-and-agitation, and can endure cold and heat and on to another's scolding and evil speech and the painful feelings of the inner body. Simile five (repeated contemplation): "with respect to the mark contemplated, earnestly and devotedly," as explained before — that is, closely contemplating the formations of the three times, and, upon the contemplating, contemplating yet again. 　What is the establishing of the difference of the five limbs? Within the four meditative absorptions, all the single-pointedness of mind of the noble ones, and, with respect to what is set up, the close and scrutinizing contemplation — this is called "the noble samādhi." In dependence upon the four kinds of dwelling in ease within the present dharma, four limbs are established; in dependence upon the close contemplation of the law of dependent origination (and also for the sake of cutting off the remaining fetters and bonds) the fifth is established — by these two causes-and-conditions the five limbs are established.

Ten. The Noble Right Samādhi That Has a Cause and Has Equipment

What is the noble right samādhi that has a cause and has equipment? Because it is good and because it is uncontaminated it is called "noble." There are five path-limbs that are the "cause" of this concentration — right view, right thought, right speech, right action, right livelihood; there are three kinds that are the "equipment" — right view, right effort, right mindfulness. Herein the Bhagavān, speaking all-together, says that the first seven path-limbs are the cause and the equipment of the noble right samādhi: by the sense of "leading forward in due order" the five are set up as cause; by the sense of "assisting the samādhi" the three are set up as equipment. 　What is "the sense in which right view and the rest lead forward in due order"? First, having come to know that there truly exist in the world true arhats of right practice and right attainment, one gives rise deeply to a delight-and-desire for deliverance, and gains right view; next, one contemplates that dwelling at home in deliverance is cramped and confined, and thereupon leaves home, receives and studies the moral discipline, and cultivates and purifies one's livelihood — this is called right speech, right action, right livelihood. This right view and the rest are still not able to cut off the counter-things, the wrong views and the other five; still in dependence upon these five wholesome dharmas, and hearing the sound from another, one successively gives rise to the right view of the wisdom-born-of-hearing; and for the sake of cutting off the counter-things and cultivating the provisions of the path, one applies expedient means and contemplates; next, in dependence upon the wisdom-born-of-hearing one gives rise to the wisdom-born-of-reflection, and again in dependence upon the wisdom-born-of-reflection one gives rise to the wisdom-born-of-cultivation. By this right view one comes truly to know that wrong view is wrong view, right view is right view, on to right livelihood; and for the sake of cutting off wrong view and the rest and bringing right view and the rest to fullness, one gives rise to zealous effort; if by this one is able to cut off the counter-things and to gather the countering dharmas to fullness, this is called right mindfulness (this mindfulness is precisely a portion of the samādhi, and so right samādhi too is spoken of together with it). If at this time one relinquishes wrong view and the rest so that they do not arise, and cultivates right view and the rest to fullness, then within the expedient-means path one is also able to relinquish wrong effort and wrong mindfulness and to cultivate to fullness right effort and right mindfulness; if with respect to those dharmas one is able to cut off and to bring to fullness, then at that very moment the noble right samādhi too attains fullness. Herein, with wisdom as the leading head, one first settles oneself upon the higher moral discipline; next, hearing the sound from another and attending in accord with principle, and taking the two — the training in the higher moral discipline — as support, within the expedient-means path one gives rise to the training in the higher mind and the training in the higher wisdom (right mindfulness is named the training in the higher mind; right view and right effort are named the training in the higher wisdom). These three trainings, in the cultivation of the noble right samādhi, all attain fullness.

Eleven. The Adamantine-Like Concentration

What is the adamantine-like concentration? It is "the samādhi of the last edge of the trainee's stage." This samādhi is the very foremost, the most venerable and supreme, and the utterly firm and solid; above it there is no affliction able to overwhelm it, yet it is able to overwhelm every affliction — and so this concentration is named "adamantine-like." Just as the adamant, its nature being firm and solid, cannot be pierced and broken by the maṇis and the rest, yet it can pierce and break all the maṇi-jewels and the rest; this concentration is likewise so, and hence is figured by the adamant.

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

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One · The Five Attainments of Present-Seeing (五現見三摩缽底)

What is the attainment of present-seeing that is fivefold? "The various monks, [contemplating] just upon this body, and so on" (expounded at length as in the sūtra). It is one who has already seen the truths (the path of seeing) who cultivates this attainment, and so it is named "the attainment of present-seeing." This is, with respect to the afflictions to be cut off by the various paths of cultivation, a "counteragent that suppresses, a counteragent that severs, and the contemplation-that-severs" — it should be understood that what is given here is the intrinsic nature stated overall and in brief.

• The first contemplation of the impure: taking "the skillful-means establishment of mindfulness" as its support, so as to keep sensual craving from becoming active, one contemplates the many kinds of impurity within one's own body.
• The second contemplation of the impure: taking that very establishment of mindfulness as its support, and going on to contemplate "the aspect of the skeleton-person," so as to keep that craving from becoming active, one contemplates the many kinds of impurity of this body — it should be understood that, reaching this point, it is named "possessing the contemplation of all that is impure." What is called "reaching the very utmost through-and-through" is the sense of the categorical sequence of the contemplation of the livid-bruised [corpse] and the like, and of the utter overleaping (of craving and the rest).
• 〔A twofold gloss〕In the first contemplation of the impure, one contemplates the many kinds of impurity abiding present within one's own body; in the latter contemplation of the impure, one penetrates the nature of the dharma, contemplating that this body has such-and-such a dharma and has such-and-such a nature (expounded at length, and so on).
• The contemplation of the turning-and-flowing of consciousness: one contemplates the arising-and-ceasing and continuity of this consciousness. Either one contemplates "the successive continuity of the born body" (the coarse contemplation — that is, contemplating consciousness-conditioned-by-formations and the rest); or one contemplates "the successive continuity of instant-by-instant" (the fine contemplation — that is, contemplating the categorical distinctions of a mind-with-craving, a mind-free-of-craving, and so on, elapsing and passing over those several days and nights, instants, lavas, and muhūrtas, and in the intervals between them the non-single, manifold, many-kinded arising-differently and ceasing-differently of consciousness).
• The contemplation directed at severance: one contemplates that, for a learner not yet freed from craving, consciousness together [with its factors] abides in two times (present and future); for one already freed from craving, it abides only in the other time (the future); at the fruit of the arhat, it abides in neither. In this way it is named the contemplation directed at severance.

(The attainments of the bases-of-mastery and the attainments of the totalities have already been stated above 〔in the passage on the liberations〕.)

Two · The Attainment of No-Perception (無想三摩缽底)

What is the attainment of no-perception? It is one who has already become free from craving for the Universally-Pure [heaven] but not yet free from craving above it who, taking as prior the attending "with the perception that seeks release," brings the various minds and mental factors to cessation.

　Question: By what skillful means does one enter this attainment? Answer: One contemplates the perception [of the lower states] "as a sickness, as a boil, as an arrow," enters the fourth dhyāna, cultivates the attending "that turns its back on perception," and abides turning away in aversion from the various perceptions that arise; regarding only the stilled, subtle, and sublime state of no-perception, one holds the mind steady and abides within no-perception. In this way, gradually departing from the various objects, the mind comes to be stilled and ceased. Within this present life one both enters and emerges [from it]; but if one is born there 〔in the heaven of no-perception〕, one only enters and does not emerge; and if perception arises, one at once passes away from there 〔falls back〕.

Three · The Attainment of Cessation (滅盡三摩缽底)

What is the attainment of cessation? It is one who has already become free from craving for the sphere of nothingness who, taking as prior the attending "with the perception of a brief abiding," brings the various minds and mental factors to cessation.

　Question: By what skillful means does one enter this attainment? Answer: If the various noble ones have already become free from craving for the sphere of nothingness, they enter concentration either "in dependence on the aspect of the sphere of neither-perception-nor-non-perception" or "in dependence on the aspect of cessation." For one who enters concentration in dependence on the aspect of the sphere of neither-perception-nor-non-perception, it is because, generating a deep aversion-and-relinquishing toward the mind above this, all the objects that the advance-and-approach of the sphere of neither-perception-nor-non-perception [would take] come to be ceased, and so the mind comes to be stilled and ceased; and for one who enters concentration in dependence on the aspect of cessation, it is likewise so.

　When one is about to advance into the attainment of cessation, there are two dharmas that "have much to do" [with the entering] — namely tranquillity (śamatha) and insight (vipaśyanā). What is tranquillity? What is insight? What is it for these two to "have much to do" with it? Herein, "the eight successive concentrations" are named tranquillity, and "all the noble wisdom [there is]" is named insight; if either one of these two is lacking, one cannot enter the attainment of cessation; only by possessing these two can one advance into it — and so these two "have much to do" with it.

　Question: When one enters the attainment of cessation, in what sequence do the three kinds of formation cease? Answer: There are two [cases], namely the time of moving-about and the time of abiding. If it is at the time of moving-about, verbal expression too arises (this activity is present in the first dhyāna, where there is the formation of speech); if it is at the time of abiding, then from the second dhyāna upward, by the force of the successive concentrations, those three kinds of formation cease in sequence. And it should be understood that, at the time of emerging, they arise in the reverse sequence.

　Question: Within the attainment of cessation, the various minds and mental factors have one and all ceased — how then can it be said that "consciousness does not depart from the body"? Answer: It is because, among the unaltered, unbroken material faculties, there is "the store consciousness that is able to appropriate and hold the seeds of the turning consciousnesses," and it does not cease — so that afterward those dharmas [the turning consciousnesses] come to arise again from this 〔store consciousness〕.

　Question: When one enters the attainment of cessation, there is no discriminating thought "I shall enter the attainment, I shall emerge from the attainment"; and while properly within the attainment the mind is stilled and ceased and so is far from any preparatory effort; and when one is about to emerge, since the mind has ceased beforehand, there is likewise no attending [that reaches out] — how then is one able to enter, and able to emerge? Answer: It is because one has beforehand well cultivated-and-purified one's mind. If there are formations, states, and aspects that are able to enter the attainment and able to emerge from it, and one cultivates them, cultivates them exceedingly much — then, by the force of that cultivation, one comes to enter effortlessly and to emerge effortlessly.

　〔The three contacts on emerging from the attainment〕What are the three kinds of contact that one touches when emerging from the attainment of cessation? First, the contact of the unmoving; second, the contact of nothingness; third, the contact of the markless. On emerging from the attainment, one emerges for the most part by way of three fields: first by way of the existent-field, second by way of the object-field, third by way of the ceased-field — and in that very sequence one touches the three kinds of contact. When one emerges from the attainment taking the existent-field as object, there is no self-conceit stirring and disturbing one's mind (there does not arise the self-conceit "this is I," or the reckoning "in the future I shall be," and the like), and so it is said that one touches "the contact of the unmoving." When one emerges taking the object-field as object, there is nothing that is craving, nothing that is aversion, nothing that is delusion, and so it is said that one touches "the contact of nothingness." When one emerges taking the ceased-field as object, one does not think upon any mark [whatsoever] but takes the markless realm as object, and so it is said that one touches "the contact of the markless."

In this way there have now been stated the dhyānas, the liberations, the concentrations, and the attainments 〔the fifth gate of the Stage of Meditative Equipoise, "Gathering the Purport of the Sūtras," is herewith complete〕.

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

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

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

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

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

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

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

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

復次，如世尊言：修靜慮者，或有等持善巧，非等至善巧。廣說如經嗢柁南頌。

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

復次，如經中說四種趣道。

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

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

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

8. The Sutra on the Four Superiorities of Purification

復次，如經中說有四淨勝。為求清淨，此最為勝，故名淨勝。

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

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

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

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

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

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

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

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

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

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

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

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

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

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

10. The Dust-Washing Sutra: Smelting Raw Gold

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

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

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

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

11. The Sutra on Reflecting upon the Three Marks

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

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

12. Upholding the Sacred Teaching by Four Dharmas

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

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

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

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

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

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

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