The Four Dhyānas, Newly Opened

As for the four dhyānas: this refers to the first dhyāna, the second dhyāna, the third dhyāna, and the fourth dhyāna. One asks: for what reason is this treatise composed? The answer: it is in order to bring certainty to those in doubt — that is, the Prakaraṇapāda states: what is the first dhyāna? It refers to the wholesome five aggregates gathered within the first dhyāna, and so on, up through, what is the fourth dhyāna? It refers to the wholesome five aggregates gathered within the fourth dhyāna. That passage speaks only of the wholesome dhyāna, and some may thereby give rise to the doubt that the dhyānas are solely wholesome, neither defiled nor neutral-and-unobscured — and, in order to settle this doubt, displaying that the four dhyānas pervade the wholesome, the defiled, and the neutral-and-unobscured alike, this treatise is composed. One asks: what is the own-nature of these four dhyānas? The answer: each takes the five aggregates of its own ground as its own-nature. Such, then, is named the own-nature of the dhyānas — their own thing, own substance, own characteristic, own portion, and own inherent nature.

Own-nature has already been discussed; what is to be discussed next shall now be stated. One asks: for what reason is it named dhyāna? Is it named dhyāna because it is capable of cutting off the fetters, or because it is capable of correct observation? If it is named dhyāna because it is capable of cutting off the fetters, then the formless attainments, too, are capable of cutting off the fetters, and ought likewise to be named dhyāna.

If it is named dhyāna because it is capable of correct observation, then a concentration of the desire realm, too, is capable of correct observation, and ought likewise to be named dhyāna. There are those who say: it is named dhyāna because it is capable of cutting off the fetters. One asks: the formless attainments, too, are capable of cutting off the fetters, and ought likewise to be named dhyāna. The answer: whatever attainment is capable of cutting off both the unwholesome and the neutral-and-unobscured fetters is named dhyāna; the formless attainments are capable of cutting off only the neutral-and-unobscured, not the unwholesome, and it is for this reason that they are not named dhyāna. One asks: if one speaks in this way, then only the stage of not-yet-arrived would be nameable as dhyāna, since the higher grounds do not cut off the unwholesome fetters. The answer: although the higher grounds lack that antidote of cutting-off, they nonetheless possess the antidote of wearying and destroying, and, since being capable of wearying and destroying is likewise named being capable of cutting off, this raises no difficulty. One asks: if one speaks in this way, then the higher grounds' own portion of dharma-knowledge associated with the cessation-and-path, together with the entire portion of subsequent-knowledge associated with it, ought not to be dhyāna at all, since none of them possess either the antidote of cutting-off with respect to the desire realm or the antidote of wearying and destroying. The answer: although these lack, with respect to the desire realm, the antidote pertaining to the entire realm and the entire ground, that realm and ground still admit of the antidote of wearying and destroying, and it is by the strength of this that the rest, too, obtain the name. Further, among the four dhyānas there exists what is capable of serving as an antidote to the unwholesome fetters, while the formless attainments possess this entirely not at all, and it is for this reason that the name dhyāna does not extend to the formless. The Venerable Ghoṣa speaks as follows: the six grounds of the form realm each possess, with respect to the desire realm's own fetters, both the antidote of cutting-off and the antidote of wearying and destroying — yet it is only the stage of not-yet-arrived that has already cut off these fetters; the remaining grounds' own antidote has nothing left there for it to cut off, and, although there is nothing left to cut off, the function of the antidote is still present, exactly as the sun's three portions of the day are each capable of dispelling darkness — the first portion having already dispelled it, the remaining portions have nothing left to dispel; and exactly as six men together face a single enemy — one man having already slain him, the remaining five have no one left to slay; and exactly as six lamps are each capable of dispelling darkness —

bringing just one of them into the room dispels its darkness entirely, so that the remaining five, brought in afterward, find no darkness left to dispel. So too, these six grounds each possess the capacity to cut off the desire realm's own fetters, not the stage of not-yet-arrived alone — for were it not so, then, upon entering the path of seeing by relying on any of the five higher grounds, one ought not to attain the freedom from binding of the fetters abandoned by seeing within the desire realm, and yet one is indeed able to attain it, and it is thereby known that these six grounds all possess the antidote of cutting off the desire realm's own fetters. Further, whatever attainment is capable of exhausting both the fetters abandoned by seeing and those abandoned by cultivation is named dhyāna; the formless attainments are capable only of exhausting the fetters abandoned by cultivation, and it is for this reason that they are not dhyāna.

Further, whatever is capable of cutting off the fetters, arises together with the five aggregates, is able to serve as a basis giving rise to many merits, is capable of comprehensively gathering the four or five limbs, is capable of giving rise to the six superknowledges endowed with the four modes of superknowledge conduct, the three kinds of transformation-manifestation, the three illuminations, the three faculties, the three paths, the three grounds, the four fruits of the renunciant, and the nine paths of full understanding,

belonging to the paths of seeing and cultivation, the dharma- and subsequent-knowledge, and the forbearances and knowledges, is named dhyāna. The formless attainments, although capable of cutting off the fetters, do not possess the merits stated above in full, and it is for this reason that they are not dhyāna. There are those who further say: it is named dhyāna because it is capable of correct observation. One asks: if so, a concentration of the desire realm, too, is capable of correct observation, and ought likewise to be named dhyāna. The answer: whatever is capable both of correct observation and of cutting off the fetters is named dhyāna;

a concentration of the desire realm, although capable of correct observation, is not capable of cutting off the fetters, and it is for this reason that it is not named dhyāna. Further, whatever correct observation is firm, difficult to destroy, of long continuity and long abiding, attending upon its own object for a long time without relinquishing it, is named dhyāna; a concentration of the desire realm, lacking such merit as this, is not dhyāna. Further, whatever concentration possesses both the name of concentration and the function of concentration, being capable of correct observation, is named dhyāna; a concentration of the desire realm, although possessing the name of concentration, lacks its function, exactly as a rafter or beam made of mud possesses the name but not the function, and it is for this reason that it is not dhyāna. Further, whatever concentration is not shaken by the wind of distraction, exactly as a lamp within a sealed chamber, being capable of correct observation, is named dhyāna; a concentration of the desire realm is largely shaken by the wind of distraction, exactly as a lamp at a crossroads, and it is for this reason that it is not dhyāna. Those who speak in this way say:

it is only when both meanings are possessed together that something is named dhyāna — namely, being capable of cutting off the fetters and being capable of correct observation. A concentration of the desire realm, although capable of correct observation, is not capable of cutting off the fetters; the formless attainments, although capable of cutting off the fetters, are not capable of correct observation, and it is for this reason that neither is dhyāna. Further, whatever is capable of comprehensively observing and comprehensively cutting off the fetters is named dhyāna; a concentration of the desire realm, although capable of comprehensive observation, is not capable of comprehensively cutting off the fetters, and the formless attainments possess neither meaning whatsoever, and it is for this reason that neither is dhyāna. Further, whatever is capable of stilling every affliction and of reflecting upon every object is named dhyāna; a concentration of the desire realm, although capable of reflecting upon every object, is not capable of stilling every affliction, and the formless attainments possess neither meaning at all, and it is for this reason that neither is dhyāna. Further, the formless attainments possess stillness but lack reflection; a concentration of the desire realm possesses reflection but lacks stillness; the dhyānas of the form realm possess both together, and it is for this reason that they are named dhyāna — stillness referring to equipoise, reflection referring to comprehensive observation, and it is for this reason that they are named dhyāna.

The limbs of the four dhyānas number eighteen in all: the first dhyāna has five limbs — first, applied thought; second, sustained thought; third, joy; fourth, pleasure; fifth, one-pointedness of mind. The second dhyāna has four limbs — first, internal clarity and purity; second, joy; third, pleasure; fourth, one-pointedness of mind. The third dhyāna has five limbs — first, equanimity of formations; second, correct mindfulness; third, correct wisdom; fourth, experiencing pleasure; fifth, one-pointedness of mind. The fourth dhyāna has four limbs —

first, feeling that is neither painful nor pleasurable; second, the purity of the equanimity of formations; third, the purity of mindfulness; fourth, one-pointedness of mind. One asks: these eighteen limb-names of the four dhyānas — how many real substances do they possess? The answer: only eleven. That is, the first dhyāna's own limb-names and their real substances both number five; the second dhyāna's limbs, though numbering four, are three of the same as before with the addition of internal clarity and purity; the third dhyāna's limbs, though numbering five, are the fourth of these being the same four as before, with only the fifth newly added; the fourth dhyāna's limbs, though numbering four, are the latter three the same as before, with only the first newly added — and it is for this reason that the dhyāna-limbs' own names number eighteen, while their real substances number eleven. There are those who further say: the real substances number only ten, holding that the pleasure of the three dhyānas is combined and counted as one. The compilers say: one ought not to speak in this way — the pleasure of the first two dhyānas is the pleasure of tranquil ease, while the third dhyāna's own pleasure is distinctly the pleasure of feeling; the pleasure of the first two dhyānas is gathered within the formations-aggregate, while the third dhyāna's own pleasure is gathered within the feeling-aggregate, and it is for this reason that the earlier statement accords with principle — exactly as name and substance, provisional name and provisional substance, distinct characteristic in name and distinct characteristic in substance, distinct nature in name and distinct nature in substance, distinction in name and distinction in substance, establishment in name and establishment in substance, and cognition in name and cognition in substance should all be understood in the corresponding manner. One asks: among these, which is the dhyāna itself, and which is the dhyāna-limb? The answer: one-pointedness of mind is the dhyāna itself, since it takes concentration as its own-nature; this, together with the rest, is the dhyāna-limb. One asks: if concentration is the dhyāna itself, then the first and third dhyānas ought each to have only four limbs, and the second and fourth dhyānas ought each to have only three limbs, so that the dhyāna-limbs ought to number only fourteen — why, then, does it speak of eighteen limbs? The answer: concentration is both the dhyāna itself and a dhyāna-limb; the rest are dhyāna-limbs but not the dhyāna itself, and it is for this reason that there are eighteen — exactly as the discernment of dharmas is itself enlightenment and is also a limb of enlightenment, the rest being limbs of enlightenment but not enlightenment itself; exactly as right view is itself the path and is also a limb of the path, the rest being limbs of the path but not the path itself; exactly as abstaining from eating at the wrong time is itself the fast and is also a limb of the fast, the rest being limbs of the fast but not the fast itself — this, too, is just the same. Such, then, is named the own-nature of the dhyāna-limbs — their own thing, own substance, own characteristic, own portion, and own inherent nature.

Own-nature has already been discussed; what is to be discussed next shall now be stated. One asks: for what reason is it named a dhyāna-limb? What is the meaning of a dhyāna-limb? The answer: tranquil reflection is named dhyāna; according with this dhyāna is named a dhyāna-limb, in the sense of according with it, of bearing a heavy burden for it, of accomplishing a great matter for it, of firmly excelling for it, and of being a distinguishing member, this being the meaning of a limb. As for the sense of according with it: whatever dharma accords with a given ground's own dhyāna is named a limb of that ground's own dhyāna. As for the sense of bearing a heavy burden for it: whatever dharma is capable of drawing forth a given ground's own dhyāna is named a limb of that ground's own dhyāna. As for the sense of accomplishing a great matter for it: whatever dharma is capable of achieving a given ground's own dhyāna is named a limb of that ground's own dhyāna. As for the sense of firmly excelling for it:

whatever dharma helps a given ground's own dhyāna to be accomplished, causing it to be firm and excellent, is named a limb of that ground's own dhyāna. As for the sense of being a distinguishing member: exactly as a chariot and the like are each distinguished into their own distinct members, and are thereby named the limbs of a chariot and the like, so too are these various distinguishing members of a dhyāna named a dhyāna-limb. The name dhyāna-limb having thus been explained, one should next distinguish which characteristics are shared and which are not. One asks: whatever is a limb of the first dhyāna — is it also a limb of the second dhyāna? The answer: this ought to be cast as a tetralemma. There is what is a limb of the first but not of the second — namely, applied and sustained thought. There is what is a limb of the second but not of the first — namely, internal clarity and purity. There is what is a limb both of the first and of the second — namely, joy, pleasure, and one-pointedness of mind. There is what is a limb of neither the first nor the second — namely, whatever is excluded from the foregoing. One asks: whatever is a limb of the first dhyāna — is it also a limb of the third dhyāna? The answer: this ought to be cast as a tetralemma. There is what is a limb of the first but not of the third — namely, applied and sustained thought, and joy and pleasure. There is what is a limb of the third but not of the first — namely, equanimity, mindfulness, wisdom, and pleasure. There is what is a limb both of the first and of the third — namely, one-pointedness of mind. There is what is a limb of neither the first nor the third —

namely, whatever is excluded from the foregoing. One asks: whatever is a limb of the first dhyāna — is it also a limb of the fourth dhyāna? The answer: this ought to be cast as a tetralemma. There is what is a limb of the first but not of the fourth — namely, applied and sustained thought, and joy and pleasure. There is what is a limb of the fourth but not of the first — namely, feeling neither painful nor pleasurable, equanimity, and mindfulness. There is what is a limb both of the first and of the fourth — namely, one-pointedness of mind. There is what is a limb of neither the first nor the fourth — namely, whatever is excluded from the foregoing. One asks: whatever is a limb of the second dhyāna — is it also a limb of the third dhyāna? The answer: this ought to be cast as a tetralemma. There is what is a limb of the second but not of the third — namely, internal clarity and purity, and joy and pleasure. There is what is a limb of the third but not of the second — namely, equanimity, mindfulness, wisdom, and pleasure. There is what is a limb both of the second and of the third — namely, one-pointedness of mind. There is what is a limb of neither the second nor the third — namely, whatever is excluded from the foregoing. One asks: whatever is a limb of the second dhyāna — is it also a limb of the fourth dhyāna? The answer: this ought to be cast as a tetralemma. There is what is a limb of the second but not of the fourth — namely, internal clarity and purity, and joy and pleasure. There is what is a limb of the fourth but not of the second —

namely, feeling neither painful nor pleasurable, equanimity, and mindfulness. There is what is a limb both of the second and of the fourth — namely, one-pointedness of mind. There is what is a limb of neither the second nor the fourth — namely, whatever is excluded from the foregoing. One asks: whatever is a limb of the third dhyāna — is it also a limb of the fourth dhyāna? The answer: this ought to be cast as a tetralemma. There is what is a limb of the third but not of the fourth — namely, wisdom and pleasure. There is what is a limb of the fourth but not of the third — namely, the feeling neither painful nor pleasurable. There is what is a limb both of the third and of the fourth — namely, equanimity, mindfulness, and one-pointedness of mind. There is what is a limb of neither the third nor the fourth — namely, whatever is excluded from the foregoing. One asks: tranquil ease and equanimity of formations both exist across every ground — why, then, do the first two dhyānas establish tranquil ease as a limb, and not equanimity of formations, while the third and fourth dhyānas establish equanimity of formations as a limb, and not tranquil ease? The answer: it was already stated that according with a dhyāna is the very meaning of a limb — that is, tranquil ease accords only with the first two dhyānas, and it is for this reason that it is established as their limb; equanimity of formations accords only with the third and fourth dhyānas, and it is for this reason that it is established as their limb. Further, this is because each conceals the other in turn — that is, within the first two dhyānas, tranquil ease's own function predominates, and is capable of concealing equanimity of formations, and it is for this reason that it is established as their limb; within the third and fourth dhyānas, equanimity of formations' own function predominates, and is capable of concealing tranquil ease, and it is for this reason that it is established as their limb. One asks: for what reason are these two capable of mutually concealing one another? The answer: these two aspects are mutually contrary to one another — that is, the characteristic of tranquil ease is lightness and buoyancy, while the characteristic of equanimity of formations is stillness and calm, and, arising at the very same time, they are mutually contrary to one another, exactly as a man cannot, at the very same time, both walk and stand still, or both sleep and be awake, these being utterly contrary to one another,

and yet, within a wholesome mind, since their respective antidotes differ, they are able to arise together — that is, tranquil ease is capable of counteracting torpor, while equanimity of formations is capable of counteracting agitation. Further, it is in order to counteract the desire realm's five sense-consciousness-bodies and the bodily heaviness they draw forth that the first dhyāna establishes tranquil ease as a limb; it is in order to counteract the first dhyāna's own three consciousness-bodies and the bodily heaviness they draw forth that the second dhyāna establishes tranquil ease as a limb; the second and third dhyānas possess no coarse consciousness-body or the bodily heaviness it draws forth to be counteracted, and it is for this reason that the third and fourth dhyānas do not establish tranquil ease as a limb — and, since they do not establish tranquil ease as a limb, they establish equanimity of formations as their limb instead. Further, the first two dhyānas possess a defiled joy that disturbs body and mind, and it is for this reason that the World-Honored One states that one should cultivate tranquil ease and should not abide in equanimity, and it is for this reason that the first two dhyānas alone establish tranquil ease as their limb; the third and fourth dhyānas possess no defiled joy disturbing body and mind, and it is for this reason that the World-Honored One states that one should merely abide in equanimity and should not cultivate tranquil ease, and it is for this reason that the third and fourth dhyānas alone establish equanimity of formations as their limb. Further, the first two dhyānas' own tranquil ease possesses a cause — namely, every wholesome joy — as a scripture states, since the mind possesses joy, the body is thereby made tranquil and at ease, and it is for this reason that the first two dhyānas alone establish tranquil ease as their limb; the third and fourth dhyānas' own tranquil ease possesses no cause — that is, they possess no wholesome joy, and one ought merely to abide in equanimity — and it is for this reason that they establish only equanimity of formations as their limb. Further, the third dhyāna relinquishes the very utmost joy, and the fourth dhyāna relinquishes the very utmost pleasure, and it is for this reason that they alone establish equanimity of formations as their limb; the first two dhyānas, not establishing equanimity of formations as their limb, thereby establish tranquil ease as their limb, there being no contradiction in this.

One asks: internal clarity and purity is itself simply faith, which exists across every ground — why, then, is it established as a limb only within the second dhyāna? The answer: it was already stated that according with a dhyāna is the very meaning of a limb — that is, faith accords only with the second dhyāna, and it is for this reason that only here is faith established as a limb. Further, within the first dhyāna, applied and sustained thought are like fire, and the consciousness-body is like mud, causing the continuity of mind to be hot, afflicted, turbid, and disturbed, so that faith is not clear and pure, exactly as a face's own reflection fails to appear within heated, turbid mud. The second dhyāna possesses neither the fire of applied and sustained thought nor the mud of the consciousness-body, so that, within the continuity of mind, faith's own characteristic is clear and pure, exactly as a face's own reflection is able to appear within clear, cool water, and it is for this reason that internal clarity and purity is established as its limb here. The third dhyāna possesses an utterly delightful feeling, and the fourth dhyāna possesses a supreme equanimous feeling, each of which covers over the continuity of mind so that faith's own characteristic fails to become manifest, and it is for this reason that neither this nor the first dhyāna establishes internal clarity and purity as a limb. Further, it is the practitioners of yoga within the second dhyāna who, amid the process of becoming free of defilement, first give rise to superior faith, and it is for this reason that only here is internal clarity and purity established as a limb — that is, a practitioner of yoga, having become free of the desire realm's own defilement, when the first dhyāna manifests before him, reflects as follows: although I have already become free of the defilement of the unfixed realm, is the defilement of the fixed grounds capable of being become free of as well? Only afterward, having become free of the first dhyāna's own defilement, when the second dhyāna manifests before him, does he, among both realm-defilement and ground-defilement alike capable of being become free of, for the very first time give rise to great faith, thinking: since I have already been able to become free of the desire realm's own defilement, the defilement of the form and formless realms, too, must certainly be capable of being become free of — exactly as, since the first dhyāna's own defilement can indeed be become free of, so too, up through, the defilement of the sphere of neither-perception-nor-non-perception must certainly be capable of being become free of. When the first dhyāna manifests before him, this fixed faith has not yet arisen; when the latter two dhyānas manifest before him, although fixed faith is indeed present, it is no longer the first instance, and faith's own characteristic is thereby no longer manifest, and it is for this reason that neither establishes internal clarity and purity as a limb. Further, giving rise to superior faith necessarily depends upon the cause of great joy — one who is joyful and has faith will certainly possess a firm faith — and the second dhyāna possesses an utterly supreme joy, and it is for this reason that only here is internal clarity and purity established as a limb. One asks: wisdom pervades every ground — why, then, is it established as a limb only within the third dhyāna? The answer: it was already stated that according with a dhyāna is the very meaning of a limb — that is, wisdom accords only with the third dhyāna, and it is for this reason that only there is correct wisdom established as its limb. Further, the third dhyāna possesses a delightful feeling, the most supreme among every delightful feeling there is, and practitioners of yoga, becoming attached to it, cease to wish to seek out the superior dharma of the higher grounds — this very feeling itself becoming an obstacle within its own ground. In order to counteract this, correct wisdom is established as its limb, and it is for this reason that the World-Honored One speaks as follows: one should, with correct wisdom, comprehend this pleasure, and not become firmly attached to it so as to fail to seek the higher grounds — there existing no obstacle of one's own ground's own utmost pleasure, in either the lower or the higher grounds, comparable to this one, and it is for this reason that they do not establish correct wisdom as their limb. Further, within the first dhyāna, there exists coarse applied and sustained thought that obscures and obstructs correct wisdom; within the second dhyāna, there exists an utterly joyful exhilaration that obscures and obstructs correct wisdom; within the fourth dhyāna, there exists a supreme equanimous feeling that obscures and obstructs correct wisdom, since this supreme equanimous feeling belongs to the portion of ignorance, while correct wisdom belongs to the portion of brightness, and brightness and the portion of ignorance mutually contradict and harm one another, and it is for this reason that none of these establish correct wisdom as their limb. The third dhyāna possesses no such dharma obscuring correct wisdom as this, and it is for this reason that it is established as its limb. One asks: mindfulness pervades every ground — why, then, is mindfulness established as a limb only within the latter two dhyānas? The answer: it was already stated that according with a dhyāna is the very meaning of a limb — that is, mindfulness accords only with the latter two dhyānas, and it is for this reason that only there is mindfulness established as their limb. Further, the latter two dhyānas each possess an obstacle predominant to its own particular ground, and it is in order to counteract this that mindfulness is established as their limb, unlike the remaining grounds — that is, the second dhyāna possesses an utterly supreme joy, buoyant and unstable, drowning one exactly as a rākṣasa does, by which practitioners of yoga decline and are unable to remain firm in becoming free of their own ground's own defilement; in order to counteract this, the third dhyāna establishes mindfulness as its limb, and it is for this reason that the World-Honored One speaks as follows: one should abide in correct mindfulness, and not be drowned by the joy of a lower ground so as to decline from and lose one's own ground. The third dhyāna possesses an utterly supreme pleasure, the most supreme obstacle among the pleasures of birth and death, obstructing the practitioner exactly as a false friend who is secretly an enemy, by which practitioners of yoga decline and are unable to remain firm in becoming free of their own ground's own defilement; in order to counteract this, the fourth dhyāna establishes mindfulness as its limb, and it is for this reason that the World-Honored One speaks as follows: one should abide in correct mindfulness, and not be obstructed by the pleasure of a lower ground so as to decline from and lose one's own ground. Further, within the first dhyāna, there exists coarse applied and sustained thought, exactly like a violent wind, obscuring and obstructing correct mindfulness; within the second dhyāna, there exists an utterly joyful exhilaration, exactly like surging waves, obscuring and obstructing correct mindfulness, and it is for this reason that neither establishes correct mindfulness as its limb; the latter two dhyānas possess no such fault as this, and it is for this reason that both establish correct mindfulness as their limb. One asks: whatever is a dhyāna-limb — is it also a limb of enlightenment? The answer: this ought to be cast as a tetralemma. There is what is a dhyāna-limb but not a limb of enlightenment — namely, sustained thought, and the feelings of pleasure and of equanimity. There is what is a limb of enlightenment but not a dhyāna-limb — namely, diligence, right speech, right action, and right livelihood. There is what is both a dhyāna-limb and a limb of enlightenment — namely, every remaining dharma belonging to the limbs of enlightenment. There is what is neither a dhyāna-limb nor a limb of enlightenment — namely, whatever is excluded from the foregoing. One asks: for what reason are sustained thought and the feelings of pleasure and of equanimity not established as limbs of enlightenment? The answer: it is because they are covered over and diminished by something else — that is, sustained thought is covered over and diminished by correct intention; the feeling of pleasure is covered over and diminished by tranquil ease and joy; the feeling of equanimity is covered over and diminished by equanimity of formations, and it is for this reason that they are not established as dharmas belonging to the limbs of enlightenment. One asks: if so, why are they established as dhyāna-limbs? The answer: among the limbs of enlightenment, it is in order to spur on right view that correct intention is established as a limb of enlightenment, sustained thought's own aspect being subtle, and, in spurring on right view, it is covered over and diminished by applied thought, and it is established as a dhyāna-limb in order to block the unwholesome dharmas of the lower ground, without any mutual covering-over or diminishment in that role. Among the limbs of enlightenment, tranquil ease and the feeling of pleasure, arising within the very same moment, mutually cover over and diminish one another; among the dhyāna-limbs, they are established with reference to distinct grounds, and no meaning of mutual covering-over or diminishment applies. Among the limbs of enlightenment, equanimity of formations and the feeling of equanimity, arising within the very same moment, mutually cover over and diminish one another; among the dhyāna-limbs, their antidote and benefit, and their limb-function, are each distinct, and they do not mutually cover over or diminish one another. One asks: for what reason is diligence not a dhyāna-limb? The answer: every dhyāna-limb accords with and excels within its own ground, while diligence excels in according with another ground — that is, diligence within the first dhyāna excels in according with the second dhyāna, and so on, up through, diligence within the sphere of nothingness excels in according with the sphere of neither-perception-nor-non-perception,

and it is for this reason that it is not established as a dhyāna-limb. Further, diligence harms the very cause of concentration, concentration's own cause being precisely supreme pleasure,

as a scripture states, owing to pleasure, the mind is concentrated; whoever exerts diligent effort experiences much suffering of body and mind, while whoever cultivates concentration experiences much pleasure of body and mind, and it is for this reason that diligence is not a dhyāna-limb. One asks: for what reason are right speech, right action, and right livelihood not dhyāna-limbs? The answer: a dhyāna-limb refers to whatever is associated with dhyāna and abides upon an object, necessarily possessing a support, an object, and an aspect, and possessing alertness, and is only thereby named associated; right speech, action, and livelihood possess no such meaning as this, and it is for this reason that they are not established as dhyāna-limbs. It is owing to these four characteristics, together with every dissociated dharma, such as the various attainments and the rest, that none of these ought to be established as dhyāna-limbs, since they do not assist equipoise in abiding upon a single object. One asks: for what reason are shame, moral dread, non-greed, non-hatred, non-negligence, and non-harming, and the like, not dhyāna-limbs? The answer: it is because they do not, in the most complete sense, accord with the dhyānas — these various wholesome dharmas being, for the most part, near antidotes to the unwholesome dharmas of the desire realm and of the

unfixed ground, their own force being especially strong there, and not within the fixed ground, and it is for this reason that they are not established as dhyāna-limbs. One asks: for what reason are mind, notion, and volition, and the like, not established as dhyāna-limbs? The answer: it is because they do not, in the most complete sense, accord with the dhyānas — mind accords with circulation, while concentration accords with the return to cessation, and it is for this reason that mind is not established as a dhyāna-limb. Further, mind is supreme, exactly like a king, while every mental factor is exactly like a minister or subordinate — concentration being a mental factor, and it is for this reason that mind is not established as a dhyāna-limb, exactly as no king is ever in service to a minister or subordinate. Notion, volition, contact, and desire all accord with circulation,

their own operative function being especially predominant, while concentration accords with the return to cessation, and it is for this reason that they are not established as dhyāna-limbs. Mental application exists solely within the desire realm's own unfixed ground, its function toward an object being especially predominant, and not within any fixed ground, and it is for this reason that it, too, is not established as a dhyāna-limb. Resolve is especially predominant only at the stage of the non-learner, while dhyāna is predominant across every stage alike, and it is for this reason that resolve, too, is not established as a dhyāna-limb. Further, here, one ought to cross the dhyāna-limbs against the four foundations of mindfulness, the four right efforts, the four bases of supernormal power, the five faculties, the five powers, the seven limbs of enlightenment, and the eight limbs of the noble path, one by one, to see how they mutually include one another; and one ought further to cross the limbs of the first dhyāna up through the fourth dhyāna against the dharmas belonging to the limbs of enlightenment, one by one, to see how they mutually include one another; and one ought further to cross the limbs of the first dhyāna up through the fourth dhyāna against the four foundations of mindfulness up through the eight limbs of the noble path, one by one, to see how they mutually include one another — each such characteristic ought to be stated at full length in the corresponding manner.

One asks: do the preliminary stages of the dhyānas and the formless attainments, too, establish limbs, or not? If they establish limbs, why is this not stated here? If they do not, how is a certain statement of the Prajñaptiśāstra to be reconciled — as it states, is there a case where the concentration of the sphere of infinite space possesses, with respect to the concentration of the sphere of infinite space, a superior faculty, a superior path, and a superior concentration, and yet an equal complement of limbs? The answer: there is — namely, arising immediately from the concentration of the sphere of infinite space, and again entering the concentration of the sphere of infinite space. There are those who say: the preliminary stages of the dhyānas and the formless attainments, too, establish limbs. One asks: if so, this well reconciles the Prajñaptiśāstra's own statement — why, then, is this not stated here? The answer: this, too, in principle, ought to be stated, and its not being so stated should be understood as an incomplete statement here — that is, the preliminary stage of the first dhyāna, exactly like its own root, likewise possesses five limbs, except that it lacks the feeling of joy and instead adds the feeling of equanimity; the preliminary stage of the second dhyāna, exactly like its own root, likewise possesses four limbs, likewise lacking the feeling of joy and adding the feeling of equanimity; the preliminary stage of the third dhyāna, exactly like its own root, likewise possesses five limbs, except that it lacks the feeling of pleasure and instead adds the feeling of equanimity; the preliminary stage of the fourth dhyāna, and the formless attainments, exactly like the root fourth dhyāna, likewise all possess four limbs. The compilers say: one should say as follows — the preliminary stages of the dhyānas and the formless attainments none of them establish limbs, since their own merit is slight, and since they are gathered within the path still bound up with suffering. One asks: if so, this well reconciles what is stated here — how, then, is the Prajñaptiśāstra's own statement to be reconciled? The answer: relying on the cause that nourishes and grows it, it is spoken of as superior; as for speaking of an equal complement of limbs, this refers to the limb of enlightenment that is discernment of the path.

One asks: for what reason do the first and third dhyānas each establish five limbs, while the second and fourth dhyānas each establish four? The answer: it was already stated that according with a dhyāna is the very meaning of a limb — that is, each of the four dhyānas possesses exactly this many dharmas that accord with it, neither more nor fewer. Further, the desire realm's own evils are difficult to cut off, difficult to break, and difficult to cross over, and it is for this reason that the first dhyāna establishes five limbs as a firm and strong antidote; the second dhyāna's own heavy-ground utmost joy is difficult to cut off, difficult to break, and difficult to cross over, and it is for this reason that the third dhyāna establishes five limbs as a firm and strong antidote — the first and third dhyānas alone possessing dharmas as difficult to cut off, to break, and to cross over as these, and it is for this reason that the second and fourth dhyānas establish only four limbs, neither requiring so firm and strong an antidote. Further, it is in order to counteract the desire realm's own predominant attachment to the objects of the five desires that the first dhyāna establishes five limbs; it is in order to counteract the second dhyāna's own five-fold heavy-ground joy and craving that the third dhyāna, too, establishes five limbs — the first and third dhyānas alone possessing what is thereby counteracted, and it is for this reason that the second and fourth dhyānas each establish only four limbs. Further, this is in order to accord with the dharma of transcendence-concentration — that is, from a five-limbed concentration one transcends into a five-limbed concentration, and from a four-limbed concentration one transcends into a four-limbed concentration, since matching limb-counts are easily transcended into. One asks: if one transcends from the third dhyāna into the sphere of infinite space,

and again transcends from the fourth dhyāna into the sphere of infinite consciousness, neither of these possessing any limbs at all, how does this accord? The answer: with respect to every matter, whether external or internal, the initial undertaking is difficult, while, once accomplished, it no longer requires any such accordance. As for an external matter: exactly as the minister Cirokara, holding the moon in his embrace, spent twelve years studying the method of making gold, and, once he had first produced a single grain the size of a barley kernel, roared like a lion, saying: I am now able to produce a mountain of gold. As for an internal matter: exactly as a practitioner of yoga cultivating the mastery of psychic power over the domain, first learning to rise from the ground the height of half a sesame seed, next a whole sesame seed, and so, by degrees, half a grain of wheat, a whole grain of wheat, half a finger, a whole finger, half a span, a whole span, half a cubit, a whole cubit, half a fathom, a whole fathom —

once he has later accomplished this, he is able, at will, to travel to the Heaven of the Ultimate Limit of Form with complete freedom. Transcendence-concentration, too, is just the same — at the initial stage it is difficult, and it is for this reason that matching limb-counts are relied upon; at a later stage it is easy, and, even without establishing limbs, one is nonetheless capable of transcending into it, and it is for this reason that the first and third dhyānas each establish five limbs, and the second and fourth each establish four. As a scripture states, monks, you should know, there exist four heavenly paths, capable of causing sentient beings not yet purified to become purified, and those already purified to become still more radiant. One asks: for what reason does the World-Honored One speak in this way? The answer: it is in order to cause sentient beings to give rise to deep weariness and dread toward the path of birth in heaven, and to delight in and abide within the ultimate, true heavenly path. As for birth in heaven: this refers to the Heaven of the Thirty-Three, which possesses four gardens of exquisite and wondrous adornment — first, named Many Chariots; second, named Coarse and Ugly; third, named Joyful; fourth, named Mixed Forest. These four gardens each possess four crossroads, where the gods' own palace maidens gather and roam, and the most excellent and beautiful people wander and dwell, every kind of music constantly being played, and every kind of delicacy and drink and food set out; jeweled trees stand in rows, their branches and leaves casting cool shade, their flowers and foliage lush and abundant, their fragrance filling the air, their fruit plentiful, bright, pure, sweet, and delicious; birds transformed at will sing in harmonious, elegant tones — the gods, within these gardens, undergo every sensual pleasure, and, having finished their play, together enter the garden proper.

Within this true dharma and discipline, the cessation of nirvāṇa is like that heavenly garden; the four wondrous dhyānas are like the four crossroads, upon which the maidens of penetrating brightness gather and roam, and the beautiful people of unobstructed liberation wander and dwell, the music of the three treasure-baskets constantly being played, every kind of pure and joyful delicacy and drink and food set out; the trees of the dharmas belonging to enlightenment stand in rows, the immeasurable liberations, masteries, and totalities casting cool shade upon their branches and leaves; the limbs of enlightenment and limbs of the path are their lush and abundant flowers and foliage; the many wondrous, pure precepts are their filling fragrance; the fruits of the renunciant are their bright, pure, sweet, and delicious fruit; the learner and the non-learner, transformed at will, sing in harmonious, elegant tones — the multitude of nobles, within these gardens, undergo the supreme pleasure of concentration, and, having finished their play, together enter nirvāṇa. What, then, is named the four heavenly paths? Secluded from desire and unwholesome dharmas, possessed of applied and sustained thought, born of seclusion, possessed of joy and pleasure, one dwells having fully attained the first dhyāna — this is named the first heavenly path. As for secluded from desire and unwholesome dharmas: one asks, at the time one attains the first dhyāna, one is altogether secluded from every dharma of the desire realm — why, then, does it speak only of being secluded from desire and unwholesome dharmas? The answer: desire and unwholesome dharmas stand foremost; being altogether secluded from the desire realm, it is spoken of in this way. Further, desire and unwholesome dharmas are contrary to and harm the noble path's own nature, and ought to be cut off — once cut off, they are no longer possessed at all, and it is for this reason that they are singled out; every contaminated wholesome and neutral-and-unobscured dharma does not run contrary to the noble path, and is not cut off by way of own-nature — once cut off, it may still be possessed, and it is for this reason that it is not mentioned. Yet contaminated wholesome and neutral-and-unobscured dharmas, too, are spoken of as cut off at the time desire and unwholesome dharmas are cut off, since they share the same antidote, and are cut off at the very same time, exactly as a lamp is contrary to darkness, not to the wick, oil, or vessel, and yet, at the time it dispels darkness, it is also capable of burning up the wick, exhausting the oil, and heating the vessel.

Further, desire and unwholesome dharmas are difficult to cut off, difficult to break, and difficult to cross over, and it is for this reason that they are singled out. Further, desire and unwholesome dharmas possess many faults, being blazing and firmly entrenched, and it is for this reason that they are singled out. Further, at the time one becomes free of the desire realm's own defilement, desire and unwholesome dharmas serve as an especially great obstacle and hindrance, binding one exactly as a violent jailer, and it is for this reason that they are singled out. Further, practitioners of yoga cultivate the first dhyāna specifically in order to cut off desire and unwholesome dharmas, and it is for this reason that they are singled out. Further, practitioners of yoga, abhorring and detesting these, altogether relinquish the desire realm, and it is for this reason that being secluded from desire and unwholesome dharmas is singled out. Further, desire and unwholesome dharmas do not exist within the higher grounds, and it is for this reason that seclusion from them alone is singled out. It is owing to causes and conditions such as these, of every kind, that it speaks only of being secluded from desire and unwholesome dharmas. One asks: here, what is meant by desire, and what is meant by unwholesome dharmas? The answer: the very object possessing desire is desire itself;

the affliction of desire is the unwholesome dharma. Further, desire refers to the five desires; unwholesome dharmas refer to the five hindrances. Further, desire refers to the craving for desire; unwholesome dharmas refer to every remaining affliction of the desire realm. Further, desire refers to the deliberation of desire; unwholesome dharmas refer to the deliberation of malice and of harm. Further, desire refers to the desire realm; unwholesome dharmas refer to the realm of malice and of harm. Further, desire refers to the notion of desire; unwholesome dharmas refer to the notion of malice and of harm. Further, desire refers to the craving for desire; unwholesome dharmas refer to this very same craving for desire — this being spoken in order to display seclusion from every kind of craving for desire.

As for possessed of applied and sustained thought: whatever dharma occurs together with applied thought is named possessing applied thought; whatever dharma occurs together with sustained thought is named possessing sustained thought. As for born of seclusion: one asks, the higher grounds, too, possess a seclusion superior, sublime, and pure, surpassing the first dhyāna's own — why, then, is only this one named born of seclusion? The answer: this raises the first in order to display the latter, and speaks in this way — the World-Honored One, in a certain passage, raises the latter in order to display the former, as it is said, what is meant by neither harming oneself nor another? It refers to one who abides within the sphere of neither-perception-nor-non-perception — exactly as raising the first to display what follows, and entry already achieved to display the culmination of the preliminary effort, this, too, should be understood in the corresponding manner. Further, at the initial seclusion, one gives rise to a notion of wonder and rarity; at a later time, this is no longer so, and it is for this reason that it is spoken of in this way. Further, since the first dhyāna alone arises from seclusion, while every later dhyāna arises instead from concentration, and it is because it arises from seclusion that it is named born of seclusion, exactly as what is born from water is named water-born, and what is born on land is named land-born. Further, the first dhyāna's own seclusion has as its retinue two undefiled attainments — namely, the stage of not-yet-arrived and the intermediate dhyāna — and it is for this reason that it alone is named seclusion. Further, the first dhyāna's own seclusion is the very gateway, the basis of preliminary practice, the root cause, the road and thread, and the resting-place of every later seclusion, and it is for this reason that it alone obtains the name of seclusion. Further, the first dhyāna's own seclusion draws forth, sustains, and nourishes and grows every later seclusion, and it is for this reason that it alone obtains the name of seclusion. Further, the first dhyāna's own seclusion is the very condition by which every later seclusion arises and accumulates, and it is for this reason that it alone obtains the name of seclusion. Further, every higher ground's own seclusion is certainly established in dependence upon the attainment of the first dhyāna's own seclusion, and arises only after it, and it is for this reason that the first dhyāna alone obtains the name of seclusion. Further, practitioners of yoga, becoming free of the desire realm's own defilement, when the first dhyāna manifests before them, experience a joy and elation surpassing every later time, and it is for this reason that it alone is named seclusion —

exactly as a hungry, thirsty man, first obtaining food and drink, though it be coarse and poor, gives rise to a joy surpassing that of later obtaining fine food and drink. Further, three kinds of practitioners rely upon the first dhyāna to enter seclusion, to attain the fruit, to refine their own faculty, and to exhaust the contaminants, and it is for this reason that it alone is named seclusion — as for these three kinds of practitioners: this refers to one who is fully bound, one partly free of desire, and one entirely free of desire. Further, it is in order to bring certainty to those in doubt that seclusion is established as a name here alone — that is, exactly as the desire realm possesses applied and sustained thought, and possesses various consciousness-bodies with their higher and lower retinues, the first dhyāna, too, possesses these same matters, and some may thereby give rise to the doubt that, exactly as the desire realm possesses no seclusion, the first dhyāna, too, is just the same — and, in order to settle this doubt, it is stated that the first dhyāna does possess seclusion, unlike the desire realm. Further, the desire realm possesses no near antidote to seclusion, and it is for this reason that the first dhyāna alone establishes the name of seclusion. Further, it is the first dhyāna alone that is capable of secluding one from every affliction of the three realms, and it is for this reason that it alone establishes the name of seclusion. Further, it is the first dhyāna alone that possesses the path of the four fruits of the renunciant and of the nine paths of full understanding's own fruit, being endowed with the thirty-seven dharmas belonging to enlightenment, and it is for this reason that it alone is named seclusion. Further, it is the first dhyāna alone that is capable of secluding one from the very existence of the faculty of suffering, the faculty of sorrow, the male faculty, the female faculty, shamelessness and lack of moral dread, craving for food, craving for sensual union, the five hindrances, the five desires, stinginess, greed, jealousy, and hatred, and the five aggregates, twelve sense-fields, and eighteen elements, and the like, and it is for this reason that it alone is named seclusion. It is owing to causes and conditions such as these, of every kind, that the first dhyāna alone is named born of seclusion. As for possessed of joy and pleasure: joy refers to the joy-faculty; pleasure refers to the pleasure of tranquil ease. Further, joy is gathered within the feeling-aggregate; pleasure is gathered within the formations-aggregate. As for one dwells having fully attained the first dhyāna: this refers to having obtained, acquired, and attained the possession of the first dhyāna's own wholesome five aggregates, this obtaining, acquiring, and attaining of possession being named dwelling having fully attained.

Further, applied and sustained thought having ceased, internal clarity and purity, one-pointedness of mind, without applied or sustained thought, born of concentration, possessed of joy and pleasure, one dwells having fully attained the second dhyāna —

this is named the second heavenly path. As for applied and sustained thought having ceased: one asks, at the time one attains the second dhyāna, one altogether ceases every dharma of the first dhyāna — why, then, does it speak only of the ceasing of applied and sustained thought? The answer: applied and sustained thought stand foremost; altogether ceasing the first dhyāna, it is spoken of in this way. Further, applied and sustained thought are difficult to cut off, difficult to break, and difficult to cross over, and it is for this reason that they are singled out. Further, applied and sustained thought possess many faults, being blazing and firmly entrenched,

and it is for this reason that they are singled out. Further, at the time one becomes free of the first dhyāna's own defilement, applied and sustained thought serve as an especially great obstacle and hindrance, binding one exactly as a violent jailer, and it is for this reason that they are singled out. Further, practitioners of yoga cultivate the second dhyāna specifically in order to cut off applied and sustained thought, and it is for this reason that they are singled out. Further, practitioners of yoga, abhorring and detesting applied and sustained thought, altogether relinquish the first dhyāna, and it is for this reason that they are singled out. Further, applied and sustained thought do not exist within the higher grounds, and it is for this reason that they alone are singled out. It is owing to causes and conditions such as these, of every kind, that it speaks only of the ceasing of applied and sustained thought. As for internal clarity and purity: internal refers to the mind and the rest; purity refers to faith — since faith, being equal, causes the internal mind to be pure, it is named internal clarity and purity. The Venerable Vasumitra speaks as follows:

applied and sustained thought agitate and disturb the concentrated mind; faith is capable of removing this, causing the mind to become equally pure, exactly as when waves and billows subside, water then becomes clear, and it is for this reason that faith is named internal clarity and purity. He speaks, further, as follows: defiled joy surges and muddies the concentrated mind; faith is capable of removing this, causing the mind to become equally pure, exactly as when muddy sediment is removed from water, the water then becomes clear, and it is for this reason that faith is named internal clarity and purity. The Great Virtuous Dharmatrāta speaks as follows:

a practitioner, about to enter the second dhyāna, has a mind that turns with faith toward the object of concentration, delighting to abide there, not flowing away and scattering, abiding long within a single object, and it is precisely by this that the attainment of the second concentration becomes possible — this being owing to the power of faith, and it is for this reason that faith is named internal clarity and purity. As for one-pointedness of mind: this refers to turning through a single gateway, unlike the desire realm's own mind, which turns through six gateways; the first dhyāna's own mind turns through four gateways; the second dhyāna's own mind turns through a single gateway, and it is for this reason that it is named one-pointedness — this being precisely the meaning of mind's conduct being confined to a single objective domain. As for without applied or sustained thought: this refers to applied and sustained thought having already ceased. As for born of concentration: one asks, the first dhyāna, too, possesses concentration — why, then, does it speak only of the second dhyāna as born of concentration? The answer: the second dhyāna's own equipoise is especially abundant, supremely sublime and pure, surpassing the first dhyāna's own, and it is for this reason that it alone is singled out. Further, the second dhyāna is drawn forth by concentration and nourished and grown by concentration, manifesting after the first dhyāna, and it is for this reason that it is named born of concentration, unlike the first dhyāna, which is neither drawn forth nor nourished and grown by concentration, manifesting after the desire realm's own mind, and it is for this reason that it is not named born of concentration. Further, the first dhyāna's own mind is sometimes concentrated, sometimes not, sometimes turning through an inward gateway, sometimes through an outward one, sometimes taking an internal matter as its object, sometimes an external one; the second dhyāna's own mind for the most part abides in concentration, for the most part turns solely through the inward gateway, and takes solely an internal matter as its object, and it is for this reason that it is named born of concentration. Further, the second dhyāna extinguishes the very root of speech — as for the root of speech: this refers to applied and sustained thought, as a scripture states, it is only by applied and sustained thought that speech is able to be uttered, not without applied and sustained thought — the second dhyāna's own applied and sustained thought having already ceased, it possesses no root of speech, and it is for this reason that it is said to be born of concentration. Further, the second dhyāna is named the nobles' own silence, and it is for this reason that it is named born of concentration, as a scripture states, the Buddha told Maudgalyāyana: you should not make light of the second dhyāna, since this is the nobles' own dharma of silence. It is owing to causes and conditions such as these, of every kind, that being born of concentration exists solely within the second dhyāna. As for joy and pleasure: joy refers to the joy-faculty; pleasure refers to the pleasure of tranquil ease.

Further, joy is gathered within the feeling-aggregate; pleasure is gathered within the formations-aggregate. As for one dwells having fully attained the second dhyāna: this refers to having obtained, acquired, and attained the possession of the second dhyāna's own wholesome five aggregates, this obtaining, acquiring, and attaining of possession being named dwelling having fully attained.