Sarvastivada Abhidharmakosa-sastra, Fascicle 25

論曰：本善等至分為二類：一者有漏、二者無漏。往上名順，還下名逆。同類名均，異類名間。相隣名次，越一名超。謂觀行者修超定時，先於有漏八地等至順逆均次現前數習，次於無漏七地等至順逆均次現前數習，次於有漏無漏等至順逆間次現前數習，次於有漏順逆均超現前數習，次於無漏順逆均超現前數習，是名修習超加行滿。後於有漏無漏等至順逆間超，名超定成。此中超者唯能超一，遠故無能超入第四。修超等至唯人三洲、不時解脫諸阿羅漢，定自在故、無煩惱故。時解脫者雖無煩惱定不自在，諸見至者雖定自在有餘煩惱，故皆不能修超等至。此諸等至依何身起？頌曰：

The treatise says: The fundamental wholesome attainments are divided into two kinds: first the defiled, second the undefiled. Going upward is called forward, returning downward is called reverse. The same kind is called even; different kinds are called alternating. Adjacent is called sequential; skipping one is called leaping. That is, a practitioner who cultivates the leaping absorption first repeatedly practices the eight defiled stages of attainment, bringing them forth forward and in reverse in an even, sequential manner; next repeatedly practices the seven undefiled stages in the same way; next repeatedly practices the defiled and undefiled attainments, bringing them forth forward and in reverse alternately and sequentially; next repeatedly practices the defiled with forward and reverse leaps of the even kind; next repeatedly practices the undefiled in the same way. This is called the completion of the preparatory practice for leaping. Afterward, the alternating forward and reverse leaps among the defiled and undefiled attainments are called the accomplishment of the leaping absorption. Here one can only leap over one, because it is far, so no one can leap to enter the fourth. The practice of the leaping attainments is found only among human beings in the three continents, and only among non-time-liberated arhats, because they are free in absorption and have no afflictions. The time-liberated, although without afflictions, are not free in absorption, and the view-attainers, although certainly free in absorption, have other afflictions; therefore none of them can cultivate the leaping attainments. On what kind of body do these attainments arise? The verse says:

諸定依自下，非上無用故，

All absorptions arise on one's own or a lower stage, not on a higher, because it is of no use,

唯生有頂聖，起下盡餘惑。

Only a noble one born in the Peak of Existence arises below, to end the other afflictions.

論曰：諸等至起依自下身。依上地身無容起下，上地起下無所用故、自有勝定故、下勢力劣故、已棄捨故、可厭毀故。總相雖然，若委細說聖生有頂必起無漏無所有處，為盡自地所餘煩惱、自無聖道欣樂起故、唯無所有最隣近故，起彼現前盡餘煩惱。此諸等至緣何境生？頌曰：

The treatise says: The attainments arise relying on a body of one's own or a lower stage. Relying on a body of a higher stage, there is no occasion to arise below, because arising from above to below has no use, because one has superior absorption of one's own, because the power of the lower is weak, because it has been abandoned, and because it is to be despised. This is the general account; to speak in detail, a noble one born in the Peak of Existence will certainly give rise to the undefiled Nothing Whatsoever, in order to end the other afflictions of his own stage, because in his own stage there is no noble path in which to delight and arise, and because Nothing Whatsoever is the nearest; manifesting that, he ends the other afflictions. On what objects do these attainments arise? The verse says:

味定緣自繫，淨無漏遍緣，

The tasting absorption takes what belongs to its own stage; the pure and undefiled take all,

根本善無色，不緣下有漏。

The fundamental wholesome formless attainments do not take the defiled of the lower stages.

論曰：味定但緣自地有漏，必無緣下，已離染故。亦不緣上，愛地別故。不緣無漏，應成善故。淨及無漏俱能遍緣自上下地有為無為，皆為境故。有差別者，無記無為非無漏境。根本地攝善無色定，不緣下地諸有漏法，自上地法無不能緣。雖亦能緣下地無漏，緣類智品道，不緣法智品，亦不能緣下地法滅。無色近分亦緣下地，彼無間道必緣下故。味淨無漏三等至中，何等力能斷諸煩惱？頌曰：

The treatise says: The tasting absorption takes only the defiled of its own stage and certainly does not take the lower, because one has been freed from its defilement. It also does not take the higher, because the grounds of craving differ. It does not take the undefiled, because that would make it wholesome. The pure and the undefiled can both take universally the conditioned and unconditioned of their own and the higher and lower stages, since all are objects. There are distinctions: the neutral unconditioned is not an object of the undefiled. The wholesome formless absorptions included in the fundamental stage do not take the defiled dharmas of the lower stages, though there is no dharma of their own or higher stages that they cannot take. Although they can also take the undefiled of the lower stages, they take the path of the knowledge of kinds and not that of the knowledge of dharmas, and they cannot take the extinction of a lower stage. The access stages of the formless attainments also take the lower stages, because their uninterrupted path certainly takes the lower. Among the three attainments of tasting, pure and undefiled, which has the power to end the afflictions? The verse says:

無漏能斷惑，及諸淨近分。

The undefiled can end afflictions, and so can the pure access stages.

論曰：諸無漏定皆能斷惑，本淨尚無能，況諸染能斷。不能斷下，已離染故。不能斷自，自所縛故。不能斷上，以勝己故。若淨近分亦能斷惑，以皆能斷次下地故。中間攝淨亦不能斷。近分有幾；何受相應；於味等三為皆具不；頌曰：

The treatise says: All undefiled absorptions can end afflictions; the fundamental pure ones do not have this ability, still less the defiled ones. They cannot end those of the lower, because one has been freed from them; they cannot end those of their own, because they are bound by their own; they cannot end those of the higher, because those are superior to oneself. If the pure access stages can also end afflictions, it is because they can all end those of the next lower stage. The pure absorption included in the intermediate dhyana cannot end them. How many access stages are there? With what sensation are they associated? Do they all have the three, tasting and the rest? The verse says:

近分八捨淨，初亦聖或三。

The access stages are eight, with equanimity, pure; the first is also noble, or has three.

論曰：諸近分定亦有八種，與八根本為入門故。一切唯一捨受相應，作功用轉故、未離下怖故。此八近分皆淨定攝，唯初近分亦通無漏。皆無有味，離染道故。雖近分心有結生染，而遮定染故作是說。有說：未至定亦有味相應，未起根本亦貪此故，由此未至具有三種。中間靜慮與諸近分為無別義、為亦有殊？義亦有殊，謂諸近分為離下染是入初因，中定不然。復有別義，頌曰：

The treatise says: The access absorptions also number eight, being the entrances to the eight fundamental stages. All are associated only with the sensation of equanimity, because they proceed with effort and because one has not yet been freed from fear of the lower. All eight access stages are included under the pure absorption; only the first access stage also extends to the undefiled. None has tasting, because they are the path of freedom from defilement. Although the mind in the access stage may have the defilement of conception, this is said because it precludes absorption defilement. Some say that the not-yet-reached absorption also has association with tasting, because one is attached to it without having yet produced the fundamental; hence the not-yet-reached has all three kinds. Are the intermediate dhyana and the access stages without difference in meaning, or do they differ? They differ in meaning: the access stages are the cause of entering the first stage in order to be freed from the defilements of the lower, whereas the intermediate is not so. There is another distinction. The verse says:

中靜慮無尋，具三唯捨受。

The intermediate dhyana has no initial thought, has the three, and only equanimity sensation.

論曰：初本近分尋伺相應，上七定中皆無尋伺，唯中靜慮有伺無尋，故彼勝初未及第二，依此義故立中間名。由此上無中間靜慮，一地升降無如此故。此定具有味等三種，以有勝德可愛味故。同諸近分唯捨相應，非喜相應功用轉故。由此說是苦通行攝。此定能招大梵處果，多修習者為大梵故。已說等至。云何等持？經說等持總有三種：一有尋有伺、二無尋唯伺、三無尋無伺。其相云何？頌曰：

The treatise says: In the first fundamental stage and its access stage, initial thought and inquiry are associated. In the upper seven absorptions there are neither; only the intermediate dhyana has inquiry without initial thought. It is therefore superior to the first and not yet the second, and the name intermediate is established on this basis. Hence above there is no intermediate dhyana, because there is no ascending or descending within a single stage. This absorption has the three kinds, tasting and the rest, because it has superior virtue and is lovely and savored. Like the access stages, it is associated only with equanimity, not with joy, because it proceeds with effort. It is therefore said to belong to the painful way of practice. This absorption can bring about the fruit of the Mahabrahma abode; one who practices it much becomes a Mahabrahma. The attainments have been explained. What of concentrations? The sutra says there are three kinds of concentration in all: first, with initial thought and inquiry; second, without initial thought but with inquiry only; third, without initial thought and without inquiry. What are their characteristics? The verse says:

初下有尋伺，中唯伺上無。

The first and below have initial thought and inquiry; the middle has inquiry only, and above there is none.

論曰：有尋有伺三摩地者，謂與尋伺相應等持，此初靜慮及未至攝。無尋唯伺三摩地者，謂唯與伺相應等持，此即靜慮中間地攝。無尋無伺三摩地者，謂非尋伺相應等持，此從第二靜慮近分乃至非想非非想攝。契經復說三種等持：一空、二無願、三無相。其相云何？頌曰：

The treatise says: The samadhi with initial thought and inquiry is the concentration associated with initial thought and inquiry; it is included in the first dhyana and the not-yet-reached stage. The samadhi without initial thought but with inquiry only is the concentration associated only with inquiry; it is included in the intermediate dhyana stage. The samadhi without initial thought and without inquiry is the concentration not associated with initial thought and inquiry; it extends from the access stage of the second dhyana up to Neither-Perception-nor-Non-Perception. The sutra also speaks of three kinds of concentration: first emptiness, second wishlessness, third signlessness. What are their characteristics? The verse says:

空謂空非我，無相謂滅四，

Emptiness is emptiness and non-self; signlessness is the four aspects of cessation,

無願謂餘十，諦行相相應，

Wishlessness is the other ten; they accord with the aspects of the truths,

此通淨無漏，無漏三脫門。

These extend to the pure and undefiled; the undefiled are the three gates of liberation.

論曰：空三摩地，謂空、非我二種行相相應等持。無相三摩地，謂緣滅諦四種行相相應等持。涅槃離十相，故名無相，緣彼三摩地得無相名。十相者何？謂色等五、男女二種、三有為相。無願三摩地，謂緣餘諦十種行相相應等持，非常苦因可厭患故，道如船筏必應捨故。能緣彼定得無願名，皆為超過現所對故。空非我相非所厭捨，以與涅槃相相似故。此三各二種，謂淨及無漏，世出世間等持別故。世間攝者通十一地，出世攝者唯通九地。於中無漏者名三解脫門，能與涅槃為入門故。契經復說三重等持：一空空、二無願無願、三無相無相。其相云何？頌曰：

The treatise says: The samadhi of emptiness is the concentration associated with the two aspects of emptiness and non-self. The samadhi of signlessness is the concentration associated with the four aspects that take the truth of cessation as object. Nirvana is free from ten signs, and so it is called signless, and the samadhi that takes it as object obtains the name signlessness. What are the ten signs? They are the five beginning with form, the two of male and female, and the three characteristics of the conditioned. The samadhi of wishlessness is the concentration associated with the ten aspects that take the other truths as object: because impermanence and suffering and the cause are to be loathed, and the path, like a raft, must be abandoned. The concentration able to take them as object obtains the name wishlessness, because all of them are meant to be transcended in what is directly faced. The aspects of emptiness and non-self are not to be loathed and abandoned, because they resemble the aspect of nirvana. Each of these three is of two kinds, pure and undefiled, since worldly and supramundane concentrations differ. The worldly kind extends through eleven stages; the supramundane kind extends only through nine stages. Among them the undefiled ones are called the three gates of liberation, because they can serve as entrances to nirvana. The sutra also speaks of threefold concentration: first emptiness of emptiness, second wishlessness of wishlessness, third signlessness of signlessness. What are their characteristics? The verse says:

重二緣無學，取空非常相，

The doubled two take the non-learner, grasping the aspects of emptiness and impermanence,

後緣無相定，非擇滅為靜，

The last takes the signless absorption, as non-analytic cessation, taken as tranquil,

有漏人不時，離上七近分。

The defiled, human, not time-liberated, apart from the seven upper access stages.

論曰：此三等持，緣前空等取空等相，故立空空等名。空空等持緣前無學空三摩地取彼空相，空相順厭勝非我故。無願無願緣前無學無願等持取非常相，不取苦因等，非無漏相故，不取道等，為厭捨故。無相無相即緣無學無相三摩地非擇滅為境，以無漏法無擇滅故，但取靜相非滅妙離，濫非常滅故、是無記性故、非離繫果故。此三等持唯是有漏，厭聖道故。無漏不然，唯三洲人不時解脫能起如是重三摩地。依十一地，除七近分，謂欲未至八本中間。契經復說四修等持：一為住現法樂、二為得勝知見、三為得分別慧、四為諸漏永盡修三摩地。其相云何？頌曰：

The treatise says: These three concentrations take the earlier emptiness and so on and grasp the aspects of emptiness and so on, and so the names emptiness of emptiness and the rest are established. The concentration of emptiness of emptiness takes the earlier non-learner's samadhi of emptiness and grasps its aspect of emptiness; the aspect of emptiness is superior in leading to loathing, being non-self. Wishlessness of wishlessness takes the earlier non-learner's concentration of wishlessness and grasps its aspect of impermanence; it does not grasp the cause of suffering and the like, because they are not aspects of the undefiled, and it does not grasp the path and the like, because they are to be loathed and abandoned. Signlessness of signlessness takes the earlier non-learner's samadhi of signlessness, and non-analytic cessation, as its object; because the undefiled dharmas have no analytic cessation, it grasps only the aspect of tranquility, and not the aspects of cessation, excellence and departure, because these would be confused with impermanent cessation, because it is of neutral nature, and because it is not a fruit of disjunction. These three concentrations are only defiled, because they loathe the noble path. The undefiled is not so. Only human beings of the three continents who are not time-liberated can give rise to this threefold samadhi. They rely on eleven stages, excluding the seven access stages, namely the desire realm, the not-yet-reached, the eight fundamental stages and the intermediate. The sutra also speaks of four cultivations of concentration: first, cultivating samadhi in order to dwell in bliss in this very life; second, to obtain superior knowledge and vision; third, to obtain discriminating wisdom; fourth, to bring about the complete end of the outflows. What are their characteristics? The verse says:

為得現法樂，修諸善靜慮；

To obtain bliss in this very life, one cultivates all wholesome dhyanas;

為得勝知見，修淨天眼通；

To obtain superior knowledge and vision, one cultivates the pure divine eye;

為得分別慧，修諸加行善；

To obtain discriminating wisdom, one cultivates all wholesome preparatory practices;

為得諸漏盡，脩金剛喻定。

To obtain the end of the outflows, one cultivates the vajra-like absorption.

論曰：如契經說：有修等持若習若修若多所作得現樂住，乃至廣說。善言通攝淨及無漏。修諸善靜慮得住現法樂，而經但說初靜慮者，舉初顯後，理實通餘。不言為住後法樂者，以後法樂非定住故，謂或退墮、或上受生、或般涅槃便不住故。若依諸定修天眼通，便能獲得殊勝知見。若修三界諸加行善及無漏善，得分別慧。若脩金剛喻定，便得諸漏永盡。理實修此通依諸地，而契經但說第四靜慮者，傳說世尊依自說故。

The treatise says: As the sutra says: there is one who cultivates concentration, practices it, develops it, and does much with it, and so obtains a pleasant abiding, and so on, in full. The word wholesome includes both the pure and the undefiled. By cultivating all wholesome dhyanas one obtains dwelling in bliss in this very life, and although the sutra mentions only the first dhyana, it mentions the first to show the later ones, and in truth it extends to the others. It does not speak of dwelling in bliss in future lives, because bliss in future lives is not an abiding in absorption: one may fall back, or be reborn higher, or enter parinirvana, and so no longer abide there. If one cultivates the divine eye relying on any of the absorptions, one can obtain superior knowledge and vision. If one cultivates all the wholesome preparatory practices of the three realms and the undefiled wholesome, one obtains discriminating wisdom. If one cultivates the vajra-like absorption, one obtains the complete end of the outflows. In truth, this cultivation relies on all stages, but the sutra mentions only the fourth dhyana; it is said that the World-Honored One spoke according to his own case.

三藏法師玄奘奉詔譯

Translated by the Tripitaka Master Xuanzang by imperial command

分別定品第八之二

Chapter 8, Part 2: Analysis of Meditative Absorption

如是已說所依止定，當辯依定所起功德。諸功德中先辯無量。頌曰：

Having thus explained the absorptions on which one relies, we shall now discuss the merits that arise in dependence on absorption. Among the merits, we first discuss the immeasurables. The verse says:

無量有四種，對治瞋等故，

The immeasurables are four, as antidotes to hatred and the like,

慈悲無瞋性，喜喜捨無貪。

Loving-kindness and compassion are non-hatred; joy is joy, and equanimity is non-greed.

此行相如次，與樂及拔苦，

Their aspects are, in order, giving happiness and removing suffering,

欣慰有情等，緣欲界有情。

Rejoicing in beings, and so on; they take the beings of the desire realm as object.

喜初二靜慮，餘六或五十，

Joy is in the first two dhyanas; the other six, or five, or ten,

不能斷諸惑，人起定成三。

Cannot end afflictions; humans give rise to them, and one obtains three.

論曰：無量有四，一慈、二悲、三喜、四捨。言無量者，無量有情為所緣故、引無量福故、感無量果故。此何緣故唯有四種？對治四種多行障故。何謂四障？謂諸瞋害、不欣慰、欲貪、瞋。治此如次，建立慈等。不淨與捨俱治欲貪，斯有何別？毘婆沙說：欲貪有二，一色、二婬，不淨與捨如次能治。理實不淨能治婬貪，餘親友貪捨能對治。四中初二體是無瞋，理實應言悲是不害，喜即喜受，捨即無貪，若並眷屬五蘊為體。若捨無貪性，如何能治瞋？此所治瞋，貪所引故，理實應用二法為體。此四無量行相別者，云何當令諸有情類得如是樂？如是思惟入慈等至。云何當令諸有情類離如是苦？如是思惟入悲等至。諸有情類得樂離苦豈不快哉！如是思惟入喜等至。諸有情類平等平等無有親怨。如是思惟入捨等至。此四無量不能令他實得樂等，寧非顛倒？願欲令彼得樂等故，或阿世耶無顛倒故，與勝解想相應起故。設是顛倒，復有何失？若應非善，理則不然，此與善根相應起故。若應引惡，理亦不然，由此力能治瞋等故。此緣欲界一切有情，能治緣彼瞋等障故。然契經說：修習慈等，思惟一方一切世界。此經舉器以顯器中。第三但依初二靜慮，喜受攝故，餘定地無。所餘三種通依六地，謂四靜慮、未至、中間。或有欲令唯依五地，謂除未至，是容豫德，已離欲者方能起故。或有欲令此四無量隨其所應通依十地，謂欲四本近分中間，此意欲令定不定地根本加行皆無量攝。前雖說此能治四障，而不能令諸惑得斷，有漏根本靜慮攝故、勝解作意相應起故、遍緣一切有情境故。此加行位制伏瞋等，或此能令已斷更遠故。前說此能治四障，謂欲未至亦有慈等，似所修成根本無量。由此制伏瞋等障已，引斷道生能斷諸惑，諸惑斷已離染位中，方得根本四種無量。於此後位雖遇強緣，而非瞋等之所蔽伏。初習業位云何修慈？

The treatise says: There are four immeasurables: first loving-kindness, second compassion, third joy, fourth equanimity. They are called immeasurable because they take immeasurable beings as object, because they draw immeasurable merit, and because they bring about immeasurable fruit. For what reason are there only four? Because they counteract the four obstacles that most often occur: hatred and harming, lack of rejoicing, desire-greed, and anger. To counteract these, loving-kindness and the others are established in order. The contemplation of impurity and equanimity both counteract desire-greed; what is the difference? The Vibhasha says that desire-greed is of two kinds, of form and of sexual desire, and impurity and equanimity counteract them respectively. In truth, impurity counteracts sexual greed, while equanimity counteracts greed for relatives and friends. Of the four, the first two have the nature of non-hatred; in truth it should be said that compassion is non-harming, joy is the sensation of joy, and equanimity is non-greed, and if the retinue is included, the five aggregates are their substance. If equanimity has the nature of non-greed, how can it counteract hatred? The hatred to be counteracted is that induced by greed; in truth it should be said that two dharmas are its substance. The aspects of these four immeasurables differ. How may all beings obtain such happiness? Thinking thus, one enters the attainment of loving-kindness. How may all beings be freed from such suffering? Thinking thus, one enters the attainment of compassion. How delightful it is that beings obtain happiness and are freed from suffering! Thinking thus, one enters the attainment of joy. All beings are equal, with no distinction between friend and enemy. Thinking thus, one enters the attainment of equanimity. These four immeasurables cannot actually make others obtain happiness and so on; how is this not an inversion? Because one wishes them to obtain happiness and so on, or because the intention is not inverted, or because they arise in association with the perception of resolve. Even if it were an inversion, what would be the fault? If one says it should not be wholesome, that is not so, since it arises in association with wholesome roots. If one says it should lead to evil, that too is not so, since by its power it counteracts hatred and the like. They take all beings of the desire realm as object, and can counteract the obstacles of hatred and the like that take those beings as object. However, the sutra says: cultivating loving-kindness and so on, one contemplates one direction, all the worlds. This sutra mentions the vessel to show what is in the vessel. The third depends only on the first two dhyanas, because it is included in the sensation of joy, and the other stages have none. The other three kinds extend through six stages, namely the four dhyanas, the not-yet-reached and the intermediate. Some wish it to rely only on five stages, excluding the not-yet-reached, since it is an accessory virtue, and only one who has been freed from desire can give rise to it. Some wish that these four immeasurables, as appropriate, rely on ten stages, namely the desire realm, the four fundamental stages, the access stages and the intermediate; their meaning is that both the fixed and unfixed stages, the fundamental and the preparatory, are included among the immeasurables. Although it was said before that these counteract the four obstacles, they cannot end the afflictions, because they are included in the defiled fundamental dhyanas, because they arise in association with resolve and attention, and because they take all beings as object. In the preparatory stage they subdue hatred and the like, or they make what has already been ended more remote. As said before, they counteract the four obstacles; that is, in the desire realm and the not-yet-reached there is also loving-kindness and so on, resembling the cultivated fundamental immeasurables. After subduing hatred and the like in this way, one induces the path of ending and so ends the afflictions; once the afflictions are ended, in the stage of freedom from defilement, one finally obtains the four fundamental immeasurables. In this later stage, even when one meets strong conditions, one is not overcome by hatred and the like. How does one cultivate loving-kindness in the initial stage of practice?

謂先思惟自所受樂，或聞說佛菩薩聲聞及獨覺等所受快樂，便作是念：願諸有情一切等受如是快樂。若彼本來煩惱增盛，不能如是平等運心，應於有情分為三品，所謂親友、處中、怨讐。親復分三，謂上、中、下；中品唯一；怨亦分三，謂下、中、上，總成七品。分品別已，先於上親發起真誠與樂勝解。此願成已，於中下親亦漸次修如是勝解。於親三品得平等已，次於中品、下中上怨亦漸次修如是勝解，由數習力能於上怨起與樂願與上親等。修此勝解既得無退，次於所緣漸修令廣，謂漸運想思惟一邑一國一方一切世界，與樂行相無不遍滿，是為修習慈無量成。若於有情樂求德者能修慈定令速疾成，非於有情樂求失者，以斷善者有德可錄，麟喻獨覺有失可取，先福罪果現可見故。修悲喜法准此應知。謂觀有情沒眾苦海，便願令彼皆得解脫，及想有情得樂離苦，便深欣慰實為樂哉。修捨最初從處中起，漸次乃至能於上親起平等心與處中等。此四無量人起非餘，隨得一時必成三種。生第三定等，唯不成喜故。已辯無量，次辯解脫。頌曰：

(The treatise continues:) One first contemplates the happiness one has experienced oneself, or hears of the happiness experienced by buddhas, bodhisattvas, shravakas and pratyekabuddhas, and then thinks: may all beings equally experience such happiness. If one's afflictions are by nature strong and one cannot direct the mind equally in this way, one should divide beings into three classes, namely relatives and friends, neutral persons, and enemies. Relatives are further divided into three, superior, middling and inferior; the neutral are one only; enemies are also divided into three, inferior, middling and superior, making seven classes in all. Having made the distinctions, one first gives rise toward the superior relatives to a sincere resolve to give happiness. When this wish is accomplished, one gradually cultivates the same resolve toward middling and inferior relatives. Having attained equality toward the three classes of relatives, one next gradually cultivates the same resolve toward the neutral, and the inferior, middling and superior enemies; by the power of repeated practice one can give rise toward the superior enemy to the wish to give happiness equal to that toward the superior relatives. Once this resolve has been cultivated without regression, one next gradually widens the object: one gradually extends the thought to a village, a country, a region, and all the worlds, so that the aspect of giving happiness pervades everywhere without exception. This is called the accomplishment of cultivating the immeasurable of loving-kindness. For beings who delight in seeking virtue, one can cultivate the absorption of loving-kindness and quickly accomplish it; for beings who delight in seeking faults it is not so, since one who has cut off wholesome roots has some virtue worth recording, while the rhinoceros-like pratyekabuddha has faults that can be taken, and the fruits of earlier merit and sin are evident. The cultivation of compassion and joy should be understood by analogy. That is, one contemplates beings sunk in the sea of many sufferings and so wishes them all to be liberated, and thinks of beings as obtaining happiness and being freed from suffering and so deeply rejoices that it is truly happy. In cultivating equanimity, one begins with the neutral and gradually proceeds until one can give rise to an equal mind toward the superior relatives, equal to that toward the neutral. A human being gives rise to these four immeasurables and no other being does; whenever one obtains one, one necessarily accomplishes three. Those born in the third dhyana and so on do not accomplish joy only. The immeasurables have been explained; next we discuss the liberations. The verse says:

解脫有八種，前三無貪性，

There are eight liberations; the first three have the nature of non-greed,

二二一一定，四無色定善，

Two, two, one, one are absorptions; the four formless are wholesome absorptions,

滅受想解脫，微微無間生，

The liberation of cessation of sensation and perception, subtle and subtler, arises without interval,

由自地淨心，及下無漏出，

Emerging from the pure mind of its own stage and from the lower undefiled,

三境欲可見，四境類品道，

Three take as object the desire realm and the visible; four take as object the kinds and the path,

自上苦集滅，非擇滅虛空。

Their own and the higher stages' suffering, origin and cessation, and non-analytic cessation and space.

論曰：解脫有八：一內有色想觀外色解脫、二內無色想觀外色解脫、三淨解脫身作證具足住、四無色定為次四解脫、滅受想定為第八解脫。八中前三無貪為性，近治貪故。然契經中說想觀者，想觀增故。三中初二不淨相轉，作青瘀等諸行相故。第三解脫清淨相轉，作淨光鮮行相轉故。三並助伴皆五蘊性。初二解脫，一一通依初二靜慮，能治欲界初靜慮中顯色貪故。第三解脫依後靜慮，離八災患心澄淨故。餘地亦有相似解脫而不建立，非增上故。次四解脫如其次第，以四無色定善為性。非無記染，非解脫故。亦非散善，性微劣故。彼散善者，如命終心。有說：餘時亦有散善。近分解脫道，亦得解脫名。無間不然，以緣下故。彼要背下地，方名解脫故。然於餘處多分唯說彼根本地名解脫者，以近分中非全分故。第八解脫即滅盡定，彼自性等如先已說。厭背受想而起此故，或總厭背有所緣故，此滅盡定得解脫名。有說：由此解脫定障，微微心後此定現前。前對想心已名微細，此更微細故曰微微。次如是心入滅盡定，從滅定出，或起有頂淨定心，或即能起無所有處無漏心。如是入心唯是有漏，通從有漏無漏心出。八中前三唯以欲界色處為境。有差別者，二境可憎、一境可愛。次四解脫各以自上苦集滅諦，及一切地類智品道，彼非擇滅及與虛空為所緣境。第三靜慮寧無解脫？第三定中無色貪故，自地妙樂所動亂故。行者何緣修淨解脫？為欲令心暫欣悅故。前不淨觀令心沈慼，今修淨觀策發令欣。或為審知自堪能故，謂前所修不淨解脫為成不成？若觀淨相煩惱不起，彼方成故。由二緣故，諸瑜伽師修解脫等，一為諸惑已斷更遠；二為於定得勝自在，故能引起無諍等德及聖神通，由此便能轉變諸事起留捨等種種作用。何故經中第三第八說身作證，非餘六邪？以於八中此二勝故，於二界中各在邊故。已辯解脫，次辯勝處。

The treatise says: There are eight liberations: first, with form oneself, contemplating external forms; second, without perceiving form oneself, contemplating external forms; third, the liberation of the pure, realizing it in the body and dwelling in it fully; the four formless attainments as the next four liberations; and the attainment of cessation of feeling and perception as the eighth liberation. Among the eight, the first three have non-greed as their nature, because they closely counteract greed. Yet the sutra speaks of "perceiving and contemplating" because the perception and contemplation are prominent. Of the three, the first two operate with the aspect of impurity, making the aspects of livid, bluish and so on. The third liberation operates with the aspect of purity, making the aspect of pure, bright and fresh. The three and their accompaniments are all of the nature of the five aggregates. The first two liberations each depend on the first two dhyanas, since they counteract greed for visible forms in the first dhyana of the desire realm. The third liberation depends on the last dhyana, because, apart from the eight calamities, the mind is clear and pure. In other levels there are also similar liberations that are not established, since they are not dominant. The next four liberations, in order, have the wholesome nature of the four formless attainments. They are not neutral or defiled, since those are not liberation. They are also not distracted good, since its nature is weak. As for such distracted good, it is like the mind at death. Some say: At other times too there is distracted good. The liberation path of the access stage is also called liberation. The uninterrupted path is not so, because it takes the lower as its object. Only when one turns away from the lower level is it called liberation. However, in other places, for the most part, only the root level is called liberation, because in the access stage it is not a full part. The eighth liberation is the attainment of cessation, whose own nature and so on were explained before. It is because one is weary of and turns away from feeling and perception that this arises, or because one is wholly weary of and turns away from what has objects, that this attainment of cessation receives the name liberation. Some say: By this liberation, as a concentration obstruction, after a subtle-subtle mind this attainment appears. The earlier mind facing perception was already called subtle, and this is more subtle and so is called subtle-subtle. After such a mind one enters the attainment of cessation; emerging from the cessation, one either gives rise to the pure concentration mind of the peak of existence, or can at once give rise to the undefiled mind of the sphere of nothing whatsoever. The mind of entering is only with outflows, while the mind of emerging covers both with outflows and without outflows. Among the eight, the first three take only the form sphere of the desire realm as object. With differences: two objects are loathsome and one is lovely. The next four liberations each take as objects the truths of suffering, origin and cessation of their own and higher levels, the knowledge of kinds and path of all levels, and cessation not through discrimination and space. Is there no liberation in the third dhyana? In the third concentration there is no greed for form, because one is disturbed by the wonderful bliss of one's own level. Why do practitioners cultivate the pure liberation? In order to make the mind briefly delighted: the earlier contemplation of the impure makes the mind sunk in distress, while now cultivating the contemplation of purity spurs it to delight. Or in order to know clearly one's own capacity: whether the impure liberation cultivated earlier has succeeded or not, since if afflictions do not arise when one contemplates pure signs, then it has succeeded. For two reasons practitioners of yoga cultivate the liberations and so on: first, afflictions already cut off become more remote; second, one obtains superior sovereignty in concentration, and so can bring forth virtues such as non-contention and noble spiritual powers, and by this can transform various things and perform many functions such as arising, remaining and abandoning. Why does the sutra say "realize in the body" for the third and the eighth and not for the other six? Because these two are the most excellent among the eight, and each lies at the border of the two realms. The liberations have been explained; next the stages of mastery are explained.

頌曰：

The verse says:

勝處有八種，二如初解脫，

There are eight stages of mastery, two are like the first liberation,

次二如第二，後四如第三。

The next two are like the second, the last four are like the third.

論曰：勝處有八：一內有色想觀外色少、二內有色想觀外色多、三內無色想觀外色少、四內無色想觀外色多、內無色想觀外青黃赤白為四，足前成八。八中初二如初解脫，次二如第二解脫，後四如第三解脫。若爾，八勝處何殊三解脫？前修解脫唯能棄背，後修勝處能制所緣，隨所樂觀惑終不起。已辯勝處，次辯遍處。頌曰：

The treatise says: There are eight stages of mastery: first, with form oneself, contemplating external forms as few; second, with form oneself, contemplating external forms as many; third, without perceiving form oneself, contemplating external forms as few; fourth, without perceiving form oneself, contemplating external forms as many; and without perceiving form oneself, contemplating external blue, yellow, red and white, four, which added to the earlier make eight. Among the eight, the first two are like the first liberation, the next two are like the second liberation, and the last four are like the third liberation. If so, how do the eight stages of mastery differ from the three liberations? The earlier cultivated liberations can only abandon and turn away, whereas the later cultivated stages of mastery can control the object, so that afflictions do not arise in the end however one may wish to contemplate. The stages of mastery have been explained; next the all-encompassing bases are explained. The verse says:

遍處有十種，八如淨解脫，

There are ten all-encompassing bases, eight are like the pure liberation,

後二淨無色，緣自地四蘊。

The last two are pure formless, taking the four aggregates of their own level as object.

論曰：遍處有十，謂周遍觀地、水、火、風、青、黃、赤、白及空與識二無邊處。於一切處周遍觀察無有間隙，故名遍處。十中前八如淨解脫，謂八自性皆是無貪；若並助伴五蘊為性，依第四靜慮，緣欲可見色。有餘師說：唯風遍處緣所觸中風界為境，後二遍處如次空識二淨無色為其自性，各緣自地四蘊為境。應知此中修觀行者，從諸解脫入諸勝處，從諸勝處入諸遍處，以後後起勝前前故。此解脫等三門功德，為由何得？依何身起？頌曰：

The treatise says: There are ten all-encompassing bases, namely contemplating earth, water, fire, wind, blue, yellow, red, white, and the two bases of space and consciousness as limitless. They are called all-encompassing bases because one contemplates all places pervasively without gaps. Among the ten, the first eight are like the pure liberation, that is, the eight in their own nature are all non-greed; including their accompaniments, they have the five aggregates as their nature, depend on the fourth dhyana, and take visible forms of the desire realm as object. Other masters say: Only the all-encompassing base of wind takes the wind element among the tangibles as its object; the last two all-encompassing bases have as their own nature the pure formless attainments of space and consciousness in order, each taking the four aggregates of its own level as object. One should know that practitioners of contemplation here enter the stages of mastery from the liberations, and enter the all-encompassing bases from the stages of mastery, because each later arising is superior to the earlier. These merits of the three groups beginning with liberation, by what are they obtained, and on what body do they arise? The verse says:

滅定如先辯，餘皆通二得，

The attainment of cessation was explained before, the others all can be obtained in two ways,

無色依三界，餘唯人趣起。

The formless depend on the three realms, the others arise only in the human destiny.

論曰：第八解脫如先已辯，以即是前滅盡定故。餘解脫等通由二得，謂由離染及加行得，以有曾習未曾習故。四無色解脫、二無色遍處，一一通依三界身起，餘唯人起。由教力故，異生及聖皆能現起。諸有生在色無色界起靜慮無色，由何等別緣？頌曰：

The treatise says: The eighth liberation was explained before, since it is the earlier attainment of cessation. The other liberations and so on can be obtained in two ways, namely by freedom from defilement and by application, because there are those previously practiced and those not previously practiced. The four formless liberations and the two formless all-encompassing bases each can arise depending on bodies of the three realms; the others arise only in humans. By the power of teaching, both ordinary beings and noble ones can bring them to appear. Those born in the form and formless realms who give rise to dhyana and formless attainments, by what different conditions? The verse says:

二界由因業，能起無色定，

In the two realms by the force of cause and karma, one can give rise to formless concentration,

色界起靜慮，亦由法爾力。

In the form realm dhyana arises also by the power of nature.

論曰：生上二界總由三緣，能進引生色無色定：一由因力，謂於先時近及數修為起因故。二由業力，謂先曾造感上地生順後受業，彼業異熟將起現前，勢力能令進起彼定。以若未離下地煩惱，必定無容生上地故。三法爾力，謂器世界將欲壞時，下地有情法爾能起上地靜慮。以於此位所有善法，由法爾力皆增盛故。諸有生在上二界中起無色定，由因業力，非法爾力，無雲等天不為三災之所壞故。生在色界起靜慮時，由上二緣及法爾力。若生欲界起上定時，一一應知皆由教力。前來分別種種法門，皆為弘持世尊正法。何謂正法？當住幾時？頌曰：

The treatise says: Those born in the upper two realms can advance and give rise to form and formless concentrations through three conditions in all: first, by the power of cause, namely because earlier one cultivated closely and frequently as a cause of arising. Second, by the power of karma, namely having earlier made karma that brings birth in an upper level and is to be experienced later; the maturation of that karma is about to appear, and its force can make one advance and give rise to that concentration, since if one has not become free of the afflictions of the lower levels there is certainly no room to be born in an upper level. Third, by the power of nature, namely when the world as vessel is about to be destroyed, beings of the lower levels naturally can give rise to dhyanas of the upper levels, because all wholesome dharmas at that time are increased by the power of nature. Those born in the upper two realms who give rise to formless concentration do so by the power of cause and karma, not by the power of nature, since the Anabhraka heavens and the rest are not destroyed by the three calamities. Those born in the form realm who give rise to dhyana do so by the two earlier conditions and the power of nature. If one is born in the desire realm and gives rise to upper concentration, one should know that each is entirely by the power of teaching. The various approaches to dharmas distinguished above are all for upholding the true Dharma of the World-Honored One. What is the true Dharma, and how long will it remain? The verse says:

佛正法有二，謂教證為體，

The Buddha's true Dharma is of two kinds, with teaching and realization as its substance,