How Many Factors Does a Dhyāna Have?
Fascicle 160 completes the great multi-fascicle census of non-material dharmas against their co-arising mind — closing out the formless realm, trainee/non-trainee, and abandonment-category axes — then opens an entirely new topic: how many factors each of the four dhyānas has, and why a defiled dhyāna's own factors go quietly missing. This page carries Ru-Yi's complete translation.
Translation Method
The Chinese source is Xuánzàng's seventh-century translation of the Abhidharma-mahāvibhāṣā-śāstra (阿毘達磨大毘婆沙論), preserved in the Taishō canon (T1545, vol. 27) via the CBETA digital edition — public domain text, translated directly from the Chinese. The English wording throughout is Ru-Yi's own, and the reading notes are original, grounded in standard Sarvāstivāda scholarship rather than a specific named commentator's lecture transcript.
Fascicle 160 continues the Attainment Nyāsa (得納息第一之四) within the Concentration Aggregate (定蘊第七). Terms established across fascicles 93–159 recur here and are not re-explained at each occurrence.
Classical text is set in the left-hand column below, our English in the right.
1. The Formless-Realm Census Concludes
Fascicle 160 opens by closing out the realm-based census begun in fascicle 159: a formless-realm non-material dharma's co-arising with desire-realm, form-realm, and unfettered minds, tracked through the same three mechanisms of direct association, regression/rebirth, and continuous growth — before a final editorial aside notes a scenario the base text passes over in silence, resolved by distinguishing an unconditioned dharma's own unfettered nature from the realm its attainment happens to be fettered to.
諸法無色界無色起。彼法無色界心俱耶。答諸法無色界無色起。彼法或無色界心俱。或欲界心俱。或色界心俱。或不繫心俱。云何無色界心俱。答諸法彼心相應。彼心俱有無色界無色義如前釋。云何欲界心俱。答如欲界心若退若生。無色界法得起。此如前欲界心俱起無色界無色釋。云何色界心俱。答如色界心若退若生。無色界法得起。此如前色界心俱起無色界無色釋。云何不繫心俱。答如不繫心勝進。無色界法得起。謂以無漏道離第四靜慮染。九無間道。九解脫道時。彼心與未來所修無色界道諸得俱起。以無漏道離空無邊處。乃至無所有處染。若無漏為加行。諸加行道。九無間道。九解脫道時。彼心與未來所修無色界道諸得俱起。此是總說。於中若依未至定。乃至第四靜慮。離下三無色染者。除加行道。依下三無色離非想非非想處染。若無漏為加行。彼加行道時。彼心與未來所修無色界道諸得俱起。及依一切地。離非想非非想處染。最後解脫道盡智起時。彼心與爾時所得無色界善諸得俱起。時解脫阿羅漢練根作不動。若依三無色。無漏為加行。彼加行道時。彼心與未來所修無色界道諸得俱起。及依一切地最後解脫道時。彼心與爾時所得無色界善諸得俱起。起無漏解脫時。依無色定無漏無礙解增長時。起無色無漏念住時。彼心與未來所修無色界道諸得俱起。設法無色界心俱起。彼法無色界無色耶。答諸法無色界心俱起。彼法或無色界無色。或欲界無色。或色界無色。或不繫無色。云何無色界無色。
"Whenever a dharma arises as a formless-realm non-material dharma, is that dharma co-arisen with a formless-realm mind?" Answer: whenever a dharma arises as a formless-realm non-material dharma, that dharma may be co-arisen with a formless-realm mind, or with a desire-realm mind, or with a form-realm mind, or with an unfettered mind. What is meant by "co-arisen with a formless-realm mind"? Answer: a dharma associated with that mind, conascent with that mind, is a formless-realm non-material dharma — the meaning is as explained above. What is meant by "co-arisen with a desire-realm mind"? Answer: as when a desire-realm mind either regresses or arises, a formless-realm dharma's attainment can arise — this is explained just as above, where a formless-realm non-material dharma arises co-arisen with a desire-realm mind. What is meant by "co-arisen with a form-realm mind"? Answer: as when a form-realm mind either regresses or arises, a formless-realm dharma's attainment can arise — this is explained just as above, where a formless-realm non-material dharma arises co-arisen with a form-realm mind. What is meant by "co-arisen with an unfettered mind"? Answer: as when an unfettered mind advances further, a formless-realm dharma's attainment can arise — this refers to the moment when, upon becoming free from the defilement of the fourth dhyāna by means of the uncontaminated path, at the nine uninterrupted paths and the nine paths of liberation, that mind co-arises with the attainment of the formless-realm path to be cultivated in the future; or to becoming free from the defilement of the sphere of infinite space clear through the sphere of nothing-at-all, if the uncontaminated serves as the preparatory practice, at every preparatory path, the nine uninterrupted paths, and the nine paths of liberation, that mind co-arises with the attainment of the formless-realm path to be cultivated in the future. This is only a general statement. Within it, if one becomes free from the defilement of the lower three formless spheres based on the stage of proximate access clear through the fourth dhyāna, the preparatory path is excluded; if, based on the lower three formless spheres, one becomes free from the defilement of the sphere of neither-perception-nor-non-perception, and if the uncontaminated serves as the preparatory practice, at that preparatory path, that mind co-arises with the attainment of the formless-realm path to be cultivated in the future — and, based on every ground, at the moment of becoming free from the defilement of the sphere of neither-perception-nor-non-perception, when the final path of liberation and the knowledge of exhaustion arise, that mind co-arises with the attainment of whatever formless-realm wholesome dharma is obtained at that very moment. At the moment a time-liberated arhat refines his faculties into becoming an unshakeable one, if, based on the three formless spheres, the uncontaminated serves as the preparatory practice, at that preparatory path, that mind co-arises with the attainment of the formless-realm path to be cultivated in the future — and, based on every ground, at the moment of the final path of liberation, that mind co-arises with the attainment of whatever formless-realm wholesome dharma is obtained at that very moment. At the moment of giving rise to the uncontaminated liberation, at the moment of the growth of the uncontaminated unhindered understanding based on a formless concentration, and at the moment of giving rise to the formless uncontaminated mindfulness-foundations, that mind co-arises with the attainment of the formless-realm path to be cultivated in the future. Conversely, if a dharma is co-arisen with a formless-realm mind, is that dharma a formless-realm non-material dharma? Answer: whenever a dharma is co-arisen with a formless-realm mind, that dharma may be a formless-realm non-material dharma, or a desire-realm non-material dharma, or a form-realm non-material dharma, or an unfettered non-material dharma. What is meant by "a formless-realm non-material dharma"?
答諸法彼心相應。彼心俱有無色界無色義如前釋。云何欲界無色。
Answer: a dharma associated with that mind, conascent with that mind, is a formless-realm non-material dharma — the meaning is as explained above. What is meant by "a desire-realm non-material dharma"?
答如住無色界心。欲界諸根長養大種增益。彼法得生老住無常。此如前欲界無色起無色界心俱釋。云何色界無色。答如住無色界心。
Answer: as when, while abiding in a formless-realm mind, the desire realm's faculties and great elements are nourished and increased through growth, that dharma's own arising, aging, abiding, and impermanence come to be — this is explained just as above, where a desire-realm non-material dharma arises co-arisen with a formless-realm mind. What is meant by "a form-realm non-material dharma"? Answer: as when, while abiding in a formless-realm mind,
色界諸根長養大種增益。彼法得生老住無常。此如前色界無色起無色界心俱釋。云何不繫無色。答如無色界心若退若勝進。不繫法得起。無色界心退不繫得起者。謂阿羅漢起無色界纏退時。彼心與不還果及勝果道諸得俱起。無色界心勝進不繫得起者。謂諸聖者以世俗道。離第四靜慮染。若空無邊處近分為加行。彼加行道。九無間道。九解脫道時。及聖者以世俗道。離下三無色染。若世俗為加行。一切加行無間解脫道時。并依無色定離非想非非想處染。若世俗為加行彼加行道時。彼心與未來所修不繫法諸得俱起。時解脫阿羅漢練根作不動。依無色定。若世俗為加行彼加行道時。若聖者起無色有漏解脫二遍處時。依無色定有漏無礙解增長時。依無色定起世俗念。住空空無願無願無相無相時。起入滅定想微細心時。彼心與未來所修不繫法諸得俱起。問無色界心生時。不繫法得亦起。如無色界上地歿生下地時。彼心與所生次下地見修所斷諸染擇滅得俱起。此中何故不說。有說。應說而不說者當知此義有餘。如是說者。爾時所得擇滅雖不繫。而得是無色界繫非不繫。是故不說。
the form realm's faculties and great elements are nourished and increased through growth, that dharma's own arising, aging, abiding, and impermanence come to be — this is explained just as above, where a form-realm non-material dharma arises co-arisen with a formless-realm mind. What is meant by "an unfettered non-material dharma"? Answer: as when a formless-realm mind either regresses or advances further, an unfettered dharma's attainment can arise. As for an unfettered attainment arising at the moment of a formless-realm mind's regression: this refers to an arhat who, giving rise to the formless realm's binding defilement, thereby regresses — that mind co-arises with the attainment of the non-returner's fruit and the superior fruit-path. As for an unfettered attainment arising at the moment a formless-realm mind advances further: this refers to noble ones who, becoming free from the defilement of the fourth dhyāna by means of the mundane path, if the proximate-access stage of the sphere of infinite space serves as the preparatory practice, at that preparatory path, the nine uninterrupted paths, and the nine paths of liberation, together with noble ones who, becoming free from the defilement of the lower three formless spheres by means of the mundane path, if the mundane serves as the preparatory practice, at every preparatory, uninterrupted, and liberation path, and, based on a formless concentration, becoming free from the defilement of the sphere of neither-perception-nor-non-perception, if the mundane serves as the preparatory practice, at that preparatory path, have that mind co-arise with the attainment of the unfettered dharma to be cultivated in the future. At the moment a time-liberated arhat refines his faculties into becoming an unshakeable one, based on a formless concentration, if the mundane serves as the preparatory practice, at that preparatory path; at the moment noble ones give rise to the two formless contaminated liberations and the two totality-bases; at the moment of the growth of the formless contaminated unhindered understanding; at the moment of giving rise, based on a formless concentration, to mundane mindfulness, and to emptiness-of-emptiness, wishlessness-of-wishlessness, and signlessness-of-signlessness; and at the moment of giving rise to the subtle mind of the perception belonging to the attainment of cessation — that mind co-arises with the attainment of the unfettered dharma to be cultivated in the future. Question: an unfettered dharma's attainment can also arise at the very moment a formless-realm mind arises — as when one dies in a higher ground of the formless realm and is reborn in a lower ground, at which point that mind co-arises with the attainment of the analytical cessation of the defilements abandoned by seeing and by cultivation belonging to that next-lower ground into which one is born — why is this not mentioned here? Some hold: it ought to have been mentioned, and its omission should be understood as an incompleteness in the text. Others hold: although the analytical cessation obtained at that moment is itself unfettered, its own attainment is fettered to the formless realm, not unfettered — and it is for this reason that it is not mentioned here.
This is now the third time in two fascicles that the treatise has flagged its own silence on a symmetric case, and the third time the resolution has landed on the very same distinction — an unconditioned dharma is unfettered, but the attainment that possesses it need not be. A pattern this consistent stops looking like coincidence and starts looking like a genuinely settled principle the base text simply assumed its readers would supply for themselves.
2. A New Axis: Trainee, Non-Trainee, and Neither
The census now turns to path-stage, asking whether a trainee's non-material dharma is co-arisen with a trainee's mind — tracking the familiar regression scenarios (an arhat or trainee losing ground and taking on a lesser fruit's attainment) and the familiar growth scenarios (refining one's faculties, drawing forth the superknowledges, cultivating the immeasurables and the paired liberative contemplations) that structured every earlier pass through this same combinatorial method.
諸法學無色起。彼法學心俱耶。答諸法學無色起。彼法或學心俱。
"Whenever a dharma arises as a trainee's non-material dharma, is that dharma co-arisen with a trainee's mind?" Answer: whenever a dharma arises as a trainee's non-material dharma, that dharma may be co-arisen with a trainee's mind,
或非學非無學心俱。云何學心俱。答諸法彼心相應。彼心俱有。學無色彼心相應。學無色者。謂學心所法彼心俱有。學無色者。謂彼法生老住無常。此中亦有同類得起。略故不說。云何非學非無學心俱。答如非學非無學心。若退若勝進。學法得起非學非無學心退。
or with a mind belonging to neither trainee nor non-trainee. What is meant by "co-arisen with a trainee's mind"? Answer: a dharma associated with that mind, conascent with that mind — a trainee's non-material dharma associated with that mind. "A trainee's non-material dharma" here refers to a trainee's mental factor conascent with that mind; "a trainee's non-material dharma" here also refers to that dharma's own arising, aging, abiding, and impermanence. There is likewise, in this connection, the arising of a same-class attainment, though for the sake of brevity it is not stated here. What is meant by "co-arisen with a mind belonging to neither trainee nor non-trainee"? Answer: as when a mind belonging to neither trainee nor non-trainee either regresses or advances further, a trainee's dharma's attainment can arise. As for a trainee's attainment arising at the moment of a mind belonging to neither trainee nor non-trainee's regression:
學得起者。謂阿羅漢起非想非非想處。乃至初靜慮後八品纏退時。
this refers to an arhat who, giving rise to the binding defilement of the sphere of neither-perception-nor-non-perception, clear through the last eight grades of the first dhyāna's binding defilement, and thereby regresses,
彼心與不還果及勝果道諸得俱起。若起初靜慮上上品纏退時。猶能護加行者。彼心亦與如前學得俱起。其有不能護加行者。
that mind co-arises with the attainment of the non-returner's fruit and the superior fruit-path. If he gives rise to the highest-highest grade of the first dhyāna's binding defilement and thereby regresses, and is still one capable of guarding his own preparatory practice, that mind likewise co-arises with the same trainee's attainments as before; but if he is one incapable of guarding his own preparatory practice,
彼心唯與不還果諸得俱起。諸不還者若起欲界下下下中二品纏退時。彼心與一來果及勝果道諸得俱起。若起下上品纏退時。猶能護加行者。彼心亦與如前學得俱起。其有不能護加行者。彼心唯與一來果諸得俱起。若起中下乃至上中五品纏退時。彼心與預流果及勝果道諸得俱起。若起上上品纏退時。猶能護加行者。彼心亦與如前學得俱起。其有不能護加行者。彼心唯與預流果諸得俱起。若一來者前六品纏。隨起何退彼心隨其所應亦與如前學得俱起。非學非無學心勝進學得起者。謂諸學者以世俗道離欲界乃至無所有處染。若世俗為加行。一切加行無間解脫道時。及離非想非非想處染。若世俗為加行。彼加行道時。彼心與未來所修學法諸得俱起。信勝解練根作見至。若世俗為加行彼加行道時。即此學者引發諸通。諸加行道。五無間道。二解脫道。及世俗他心智通解脫道時。學者雜修靜慮中間心時。學者起四無量。世俗解脫。八勝處。十遍處時。學者起入滅定想微細心時。學者修不淨觀持息念。世俗念住時。彼心與未來所修學法諸得俱起設法學心俱起。彼法學無色耶。答諸法學心俱起。彼法或學無色。或非學非無學無色。云何學無色。答諸法彼心相應。彼心俱有。學無色義如前釋。云何非學非無學無色。答如學心勝進非學非無學法得起。及住學心。非學非無學。諸根長養大種增益。彼法得生老住無常。學心勝進非學非無學得起者。謂住見道三類智時。彼心與苦集滅三現觀邊所修世俗智品諸得俱起。以無漏道。離欲界乃至無所有處染。若無漏為加行。一切加行無間解脫道時。及離非想非非想處染。若無漏為加行。彼加行道時。彼心與未來所修世俗道諸得俱起。離欲界乃至第三靜慮染。第九解脫道時。彼心亦與通果心品諸得俱起。信勝解練根作見至。若無漏為加行。彼加行道時。有說。及解脫道時。彼心與未來所修世俗道。及通果心品諸得俱起。學者起無漏他心智通時。學者雜修靜慮初後心時。學者起無漏念住時。彼心與未來所修世俗道。及通果心品諸得俱起。學者起無漏解脫時。除通果心。與如前說諸得俱起。及住學心乃至彼法得生老住無常者。謂諸學者生欲色界。住色無色無漏定時。諸根大種長養增益。彼心與彼得四相俱起。
that mind co-arises only with the attainment of the non-returner's fruit. As for a non-returner who gives rise to the lowest-lowest or lowest-middling grade of the desire realm's binding defilement and thereby regresses — that mind co-arises with the attainment of the once-returner's fruit and the superior fruit-path. If he gives rise to the lowest-highest grade of binding defilement and thereby regresses, and is still one capable of guarding his own preparatory practice, that mind likewise co-arises with the same trainee's attainments as before; but if incapable of guarding his own preparatory practice, that mind co-arises only with the attainment of the once-returner's fruit. If he gives rise to any grade of binding defilement from the middling-lowest up through the highest-middling — five grades in all — and thereby regresses, that mind co-arises with the attainment of the stream-enterer's fruit and the superior fruit-path. If he gives rise to the highest-highest grade of binding defilement and thereby regresses, and is still one capable of guarding his own preparatory practice, that mind likewise co-arises with the same trainee's attainments as before; but if incapable of guarding his own preparatory practice, that mind co-arises only with the attainment of the stream-enterer's fruit. If a once-returner regresses through giving rise to any of the first six grades of binding defilement, that mind, as appropriate, likewise co-arises with the same trainee's attainments as before. As for a trainee's attainment arising at the moment a mind belonging to neither trainee nor non-trainee advances further: this refers to trainees who, becoming free from the defilement of the desire realm clear through the sphere of nothing-at-all by means of the mundane path, if the mundane serves as the preparatory practice, at every preparatory, uninterrupted, and liberation path, and, becoming free from the defilement of the sphere of neither-perception-nor-non-perception, if the mundane serves as the preparatory practice, at that preparatory path, have that mind co-arise with the attainment of the trainee's dharma to be cultivated in the future. At the moment a follower-through-faith refines his faculties into becoming a follower-through-vision, if the mundane serves as the preparatory practice, at that preparatory path — and, that very trainee, at the moment of drawing forth the superknowledges, undertaking every preparatory path, the five uninterrupted paths, and the two paths of liberation, together with the mundane mind-reading-knowledge superknowledge's own path of liberation; at the moment of the intermediate mind of a trainee's interwoven dhyāna cultivation; at the moment a trainee gives rise to the four immeasurables, the mundane liberations, the eight bases of totality, and the ten totality-bases; at the moment a trainee gives rise to the subtle mind of the perception belonging to the attainment of cessation; and at the moment a trainee cultivates the contemplation of impurity, mindfulness of breathing, and mundane mindfulness-foundations — that mind co-arises with the attainment of the trainee's dharma to be cultivated in the future. Conversely, if a dharma is co-arisen with a trainee's mind, is that dharma a trainee's non-material dharma? Answer: whenever a dharma is co-arisen with a trainee's mind, that dharma may be a trainee's non-material dharma, or a non-material dharma belonging to neither trainee nor non-trainee. What is meant by "a trainee's non-material dharma"? Answer: a dharma associated with that mind, conascent with that mind, is a trainee's non-material dharma — the meaning is as explained above. What is meant by "a non-material dharma belonging to neither trainee nor non-trainee"? Answer: as when a trainee's mind advances further, a dharma belonging to neither trainee nor non-trainee can have its attainment arise, and as when, while abiding in a trainee's mind, the faculties belonging to neither trainee nor non-trainee are nourished and increased through growth, that dharma's own arising, aging, abiding, and impermanence come to be. As for an attainment belonging to neither trainee nor non-trainee arising at the moment a trainee's mind advances further: this refers to the moment when, abiding in the path of seeing at the three kinds of class-knowledge, that mind co-arises with the attainment of the mundane wisdom bordering on the direct realization of suffering, origin, and cessation — three in all — as cultivated; or to the moment when, upon becoming free from the defilement of desire clear through the sphere of nothing-at-all by means of the uncontaminated path, if the uncontaminated serves as the preparatory practice, at every preparatory, uninterrupted, and liberation path, and, becoming free from the defilement of the sphere of neither-perception-nor-non-perception, if the uncontaminated serves as the preparatory practice, at that preparatory path, that mind co-arises with the attainment of the mundane path to be cultivated in the future; and, upon becoming free from the defilement of the desire realm clear through the third dhyāna, at the ninth path of liberation, that mind also co-arises with the attainment of the transformation-fruit-mind class. At the moment a follower-through-faith refines his faculties into becoming a follower-through-vision, if the uncontaminated serves as the preparatory practice, at that preparatory path — some say: and at the moment of the path of liberation as well — that mind co-arises with the attainment of the mundane path to be cultivated in the future, together with the attainment of the transformation-fruit-mind class. At the moment a trainee gives rise to the uncontaminated mind-reading-knowledge superknowledge, at the moment of the first and last minds of a trainee's interwoven dhyāna cultivation, and at the moment a trainee gives rise to the uncontaminated mindfulness-foundations, that mind co-arises with the attainment of the mundane path to be cultivated in the future, together with the attainment of the transformation-fruit-mind class. At the moment a trainee gives rise to the uncontaminated liberation, excluding the transformation-fruit mind, that mind co-arises with the remaining attainments as stated above. As for "and while abiding in a trainee's mind... clear through to that dharma's own arising, aging, abiding, and impermanence coming to be": this refers to the moment when trainees, born in the desire or form realm, abide in an uncontaminated concentration of the form or formless realm, during which the faculties and great elements are nourished and increased through growth, and that mind co-arises with the attainment of the four characteristics belonging to that growth.
That regressing from a fruit is, once again, the very occasion that produces a lower-stage attainment underscores how thoroughly this treatise treats loss and gain as two descriptions of a single event: there is no regression that does not simultaneously constitute the arising of some other attainment, and no arising of an attainment here that isn't paired with the relinquishing of another.
3. A Curious Aside on Whether Regression Is the Right Word
A brief but genuinely interesting side debate interrupts the trainee/non-trainee census: is it correct to call an arhat's move from a superior to an inferior faculty a "regression," given that some hold regression occurs only through an actively manifesting defilement, while a shift between neutral faculty-grades involves no defilement at all? The Vibhāṣā's own verdict extends "regression" to cover this quieter, defilement-free kind of falling-back as well.
諸法無學無色起。彼法無學心俱耶。答諸法無學無色起。彼法或無學心俱。或非學非無學心俱。云何無學心俱。答諸法彼心相應。彼心俱有無學無色義如前釋。云何非學非無學心俱。答如非學非無學心。若退若勝進無學法得起。非學非無學心退。無學得起者。謂阿羅漢退勝根住劣根時。彼非學非無學心。與劣根品無學法諸得俱起。有說。唯煩惱現前故退者。彼說此中但應言勝進。不應言退。
"Whenever a dharma arises as a non-trainee's non-material dharma, is that dharma co-arisen with a non-trainee's mind?" Answer: whenever a dharma arises as a non-trainee's non-material dharma, that dharma may be co-arisen with a non-trainee's mind, or with a mind belonging to neither trainee nor non-trainee. What is meant by "co-arisen with a non-trainee's mind"? Answer: a dharma associated with that mind, conascent with that mind, is a non-trainee's non-material dharma — the meaning is as explained above. What is meant by "co-arisen with a mind belonging to neither trainee nor non-trainee"? Answer: as when a mind belonging to neither trainee nor non-trainee either regresses or advances further, a non-trainee's dharma's attainment can arise. As for a non-trainee's attainment arising at the moment of a mind belonging to neither trainee nor non-trainee's regression: this refers to an arhat who regresses from a superior faculty and abides in an inferior one, at which point that mind belonging to neither trainee nor non-trainee co-arises with the attainment of the non-trainee's dharma belonging to the inferior faculty's own class. Some hold: since regression occurs solely through a defilement becoming currently manifest, this case should properly be spoken of only as "advancing further," never as "regression."
如是說者。住無覆無記心亦退故。此中亦應說退。謂住無覆無記心。退堪達根住住法根。乃至退思法根住退法根。非學非無學心。
According to this latter account, since regression also occurs while abiding in an unobscured-neutral mind, regression should indeed be spoken of here as well — namely, regressing from the penetrating-capable faculty and abiding in the abiding-type faculty, clear through regressing from the reflecting-type faculty and abiding in the regression-prone faculty. A mind belonging to neither trainee nor non-trainee
勝進無學得起者。謂時解脫阿羅漢練根作不動。若世俗為加行。彼加行道時。彼心與未來所修無學法諸得俱起。阿羅漢引發諸通。諸加行道。五無間道。二解脫道。及世俗他心智通。解脫道時。阿羅漢雜修靜慮中間心時。阿羅漢起四無量。世俗解脫。八勝處。十遍處時。起無礙解。及世俗無礙解增長時。起無諍願智邊際定。空空無願無願無相無相。及增長時阿羅漢起不淨觀。持息念。世俗念住。并入滅盡定想微細心時。彼心與未來所修無學法諸得俱起。設法無學心俱起。彼法無學無色耶。答諸法無學心俱起。彼法或無學無色。或非學非無學無色。云何無學無色。答諸法彼心相應。彼心俱有無學無色。義如前釋。云何非學非無學無色。答如無學心勝進。非學非無學法得起。及住無學心非學非無學諸根長養大種增益。彼法得生老住無常。無學心勝進非學非無學得起者。謂金剛喻定滅。盡智起時。彼心與爾時所得世俗善。及或亦與通果心品諸得俱起。時解脫阿羅漢練根作不動。若無漏為加行。彼加行道時。彼心與未來所修世俗道。及或亦與通果心品諸得俱起。最後解脫道時。彼心與爾時所得世俗善。及通果心品諸得俱起。阿羅漢起無漏他心智通時。阿羅漢雜修靜慮初後心時。阿羅漢依色界定起無漏念住。及無漏無礙解增長時。彼心與未來所修世俗道。及通果心品諸得俱起。阿羅漢起無漏解脫。及依無色定起無漏念住。并無漏無礙解增長時。除通果心。彼心與餘如前諸得俱起。及住無學心乃至彼法得生老住無常者。謂生欲色界阿羅漢。住色無色無漏定時。諸根大種長養增益。彼心與彼得四相俱起。諸法非學非無學無色起。彼法非學非無學心俱耶。答諸法非學非無學無色起。彼法或非學非無學心俱。或學心俱。或無學心俱。云何非學非無學心俱。答諸法彼心相應。彼心俱有非學非無學無色義如前釋。云何學心俱。答如學心勝進。非學非無學法得起。及住學心非學非無學諸根長養大種增益。彼法得生老住無常。此如前學心俱起非學非無學無色釋。云何無學心俱。答如無學心勝進非學非無學法得起。及住無學心。非學非無學諸根長養大種增益。彼法得生老住無常。此如前無學心俱起非學非無學無色釋。設法非學非無學心俱起。彼法非學非無學無色耶。答諸法非學非無學心俱起。彼法或非學非無學無色。或學無色。或無學無色。云何非學非無學無色。答諸法彼心相應。彼心俱有非學非無學無色義如前釋。云何學無色。答如非學非無學心。若退若勝進學法得起。此如前學無色起非學非無學心俱釋。云何無學無色。答如非學非無學心。若退若勝進。無學法得起。此如前無學無色起非學非無學心俱釋。
advancing further gives rise to a non-trainee's attainment: this refers to a time-liberated arhat refining his faculties into becoming an unshakeable one — if the mundane serves as the preparatory practice, at that preparatory path, that mind co-arises with the attainment of the non-trainee's dharma to be cultivated in the future. At the moment an arhat draws forth the superknowledges, undertaking every preparatory path, the five uninterrupted paths, and the two paths of liberation, together with the mundane mind-reading-knowledge superknowledge's own path of liberation; at the moment of the intermediate mind of an arhat's interwoven dhyāna cultivation; at the moment an arhat gives rise to the four immeasurables, the mundane liberations, the eight bases of totality, and the ten totality-bases, giving rise to unhindered understanding, and, at the moment of the growth of the mundane unhindered understanding, giving rise to araṇā-samādhi, wish-knowledge, and boundary concentration, and to emptiness-of-emptiness, wishlessness-of-wishlessness, and signlessness-of-signlessness, and at the moment of their growth, an arhat gives rise to the contemplation of impurity, mindfulness of breathing, and mundane mindfulness-foundations, together with the subtle mind of the perception belonging to the attainment of cessation and cessation itself — that mind co-arises with the attainment of the non-trainee's dharma to be cultivated in the future. Conversely, if a dharma is co-arisen with a non-trainee's mind, is that dharma a non-trainee's non-material dharma? Answer: whenever a dharma is co-arisen with a non-trainee's mind, that dharma may be a non-trainee's non-material dharma, or a non-material dharma belonging to neither trainee nor non-trainee. What is meant by "a non-trainee's non-material dharma"? Answer: a dharma associated with that mind, conascent with that mind, is a non-trainee's non-material dharma — the meaning is as explained above. What is meant by "a non-material dharma belonging to neither trainee nor non-trainee"? Answer: as when a non-trainee's mind advances further, a dharma belonging to neither trainee nor non-trainee can have its attainment arise, and as when, while abiding in a non-trainee's mind, the faculties belonging to neither trainee nor non-trainee are nourished and increased through growth, that dharma's own arising, aging, abiding, and impermanence come to be. As for an attainment belonging to neither trainee nor non-trainee arising at the moment a non-trainee's mind advances further: this refers to the moment when the vajra-like concentration ceases and the knowledge of exhaustion arises, at which point that mind co-arises with the attainment of whatever mundane wholesome dharma is obtained at that very moment, and may also co-arise with the attainment of the transformation-fruit-mind class. At the moment a time-liberated arhat refines his faculties into becoming an unshakeable one, if the uncontaminated serves as the preparatory practice, at that preparatory path, that mind co-arises with the attainment of the mundane path to be cultivated in the future, and may also co-arise with the attainment of the transformation-fruit-mind class; and, at the final path of liberation, that mind co-arises with the attainment of whatever mundane wholesome dharma is obtained at that very moment, together with the attainment of the transformation-fruit-mind class. At the moment an arhat gives rise to the uncontaminated mind-reading-knowledge superknowledge, at the moment of the first and last minds of an arhat's interwoven dhyāna cultivation, and at the moment an arhat, based on a form-realm concentration, gives rise to the uncontaminated mindfulness-foundations and the growth of the uncontaminated unhindered understanding, that mind co-arises with the attainment of the mundane path to be cultivated in the future, together with the attainment of the transformation-fruit-mind class. At the moment an arhat gives rise to the uncontaminated liberation, and, based on a formless concentration, gives rise to the uncontaminated mindfulness-foundations and the growth of the uncontaminated unhindered understanding, excluding the transformation-fruit mind, that mind co-arises with the remaining attainments as stated above. As for "and while abiding in a non-trainee's mind... clear through to that dharma's own arising, aging, abiding, and impermanence coming to be": this refers to the moment when an arhat, born in the desire or form realm, abides in an uncontaminated concentration of the form or formless realm, during which the faculties and great elements are nourished and increased through growth, and that mind co-arises with the attainment of the four characteristics belonging to that growth. "Whenever a dharma arises as a non-material dharma belonging to neither trainee nor non-trainee, is that dharma co-arisen with a mind belonging to neither trainee nor non-trainee?" Answer: whenever a dharma arises as a non-material dharma belonging to neither trainee nor non-trainee, that dharma may be co-arisen with a mind belonging to neither trainee nor non-trainee, or with a trainee's mind, or with a non-trainee's mind. What is meant by "co-arisen with a mind belonging to neither trainee nor non-trainee"? Answer: a dharma associated with that mind, conascent with that mind, is a non-material dharma belonging to neither trainee nor non-trainee — the meaning is as explained above. What is meant by "co-arisen with a trainee's mind"? Answer: as when a trainee's mind advances further, a dharma belonging to neither trainee nor non-trainee can have its attainment arise, and as when, while abiding in a trainee's mind, the faculties belonging to neither trainee nor non-trainee are nourished and increased through growth, that dharma's own arising, aging, abiding, and impermanence come to be — this is explained just as above, where a non-material dharma belonging to neither trainee nor non-trainee arises co-arisen with a trainee's mind. What is meant by "co-arisen with a non-trainee's mind"? Answer: as when a non-trainee's mind advances further, a dharma belonging to neither trainee nor non-trainee can have its attainment arise, and as when, while abiding in a non-trainee's mind, the faculties belonging to neither trainee nor non-trainee are nourished and increased through growth, that dharma's own arising, aging, abiding, and impermanence come to be — this is explained just as above, where a non-material dharma belonging to neither trainee nor non-trainee arises co-arisen with a non-trainee's mind. Conversely, if a dharma is co-arisen with a mind belonging to neither trainee nor non-trainee, is that dharma a non-material dharma belonging to neither trainee nor non-trainee? Answer: whenever a dharma is co-arisen with a mind belonging to neither trainee nor non-trainee, that dharma may be a non-material dharma belonging to neither trainee nor non-trainee, or a trainee's non-material dharma, or a non-trainee's non-material dharma. What is meant by "a non-material dharma belonging to neither trainee nor non-trainee"? Answer: a dharma associated with that mind, conascent with that mind, is a non-material dharma belonging to neither trainee nor non-trainee — the meaning is as explained above. What is meant by "a trainee's non-material dharma"? Answer: as when a mind belonging to neither trainee nor non-trainee either regresses or advances further, a trainee's dharma's attainment can arise — this is explained just as above, where a trainee's non-material dharma arises co-arisen with a mind belonging to neither trainee nor non-trainee. What is meant by "a non-trainee's non-material dharma"? Answer: as when a mind belonging to neither trainee nor non-trainee either regresses or advances further, a non-trainee's dharma's attainment can arise — this is explained just as above, where a non-trainee's non-material dharma arises co-arisen with a mind belonging to neither trainee nor non-trainee.
Settling a purely terminological dispute — does "regression" require an active defilement, or can it name any falling-back at all, defiled or not — by simply widening the word's own scope is a small but telling methodological choice: rather than let a technical term's narrow original sense silently exclude a real phenomenon from discussion, the tradition opts to stretch its vocabulary to match the full range of cases that actually occur.
4. Abandonment-Category Concludes the Great Census
The census runs one final axis — seen-abandoned, cultivation-abandoned, or unabandoned — completing the entire multi-fascicle project of cross-tabulating non-material dharmas against the mind they co-arise with across every dimension this treatise recognizes: moral quality, realm, path-stage, and now abandonment-category, each following the identical three-mechanism method established many pages earlier.
諸法見所斷無色起。彼法見所斷心俱耶。答諸法見所斷無色起。彼法或見所斷心俱。或修所斷心俱。云何見所斷心俱。答諸法彼心相應。彼心俱有見所斷無色彼心相應。見所斷無色者。謂見所斷心所法彼心俱有。見所斷無色者。謂彼法生老住無常。此中亦有同類得起。略故不說。云何修所斷心俱。答如修所斷心若退若生。見所斷法得起。修所斷心退。見所斷得起者。謂諸異生已離無所有處染。
"Whenever a dharma arises as a non-material dharma abandoned by seeing, is that dharma co-arisen with a mind abandoned by seeing?" Answer: whenever a dharma arises as a non-material dharma abandoned by seeing, that dharma may be co-arisen with a mind abandoned by seeing, or with a mind abandoned by cultivation. What is meant by "co-arisen with a mind abandoned by seeing"? Answer: a dharma associated with that mind, conascent with that mind — a non-material dharma abandoned by seeing associated with that mind. "A non-material dharma abandoned by seeing" here refers to a mental factor abandoned by seeing conascent with that mind; "a non-material dharma abandoned by seeing" here also refers to that dharma's own arising, aging, abiding, and impermanence. There is likewise, in this connection, the arising of a same-class attainment, though for the sake of brevity it is not stated here. What is meant by "co-arisen with a mind abandoned by cultivation"? Answer: as when a mind abandoned by cultivation either regresses or arises, a dharma abandoned by seeing's attainment can arise. As for an attainment abandoned by seeing arising at the moment of a mind abandoned by cultivation's regression: this refers to ordinary worldlings already free from the defilement of the sphere of nothing-at-all,
或起無所有處修所斷纏退。或乃至起欲界修所斷纏退時。彼心或與一地見所斷法。或乃至與八地見所斷法諸得俱起。乃至已離欲界染。未離初靜慮染。起欲界修所斷纏退時。彼心與一地見所斷法諸得俱起。修所斷心生見所斷得起者。謂從非想非非想處歿。或生無所有處。以無所有處修所斷心結生。或乃至生欲界以欲界修所斷心結生時。彼心或與一地見所斷法。或乃至與八地見所斷法諸得俱起。乃至初靜慮歿生欲界。以欲界修所斷心結生時。彼心與一地見所斷法諸得俱起。設法見所斷心俱起。彼法見所斷無色耶。答諸法見所斷心俱起。彼法或見所斷無色。或修所斷無色。云何見所斷無色。答諸法彼心相應。彼心俱有見所斷無色義如前釋。云何修所斷無色。答如見所斷心若退若生。修所斷法得起。及住見所斷心。修所斷諸根長養大種增益。彼法得生老住無常。見所斷心退修所斷得起者。謂諸異生已離無所有處染。起無所有處見所斷纏退。或乃至起欲界見所斷纏退時。彼心與一地修所斷法。或乃至八地修所斷法諸得俱起。乃至已離欲界染。未離初靜慮染。起欲界見所斷纏退時。彼心與一地修所斷法諸得俱起。見所斷心生修所斷得起者。謂從非想非非想處歿。或生無所有處。以無所有處見所斷心結生。或乃至生欲界。以欲界見所斷心結生時。彼心或與一地修所斷法或乃至與八地修所斷法諸得俱起。乃至初靜慮歿生欲界。以欲界見所斷心結生時。彼心與一地修所斷法諸得俱起。及住見所斷心。乃至彼法得生老住無常者。謂生欲色界見所斷煩惱現在前時。諸根大種長養增益。彼心與彼得四相俱起。
who, giving rise to the sphere of nothing-at-all's binding defilement abandoned by cultivation and thereby regressing, or, clear through giving rise to the desire realm's binding defilement abandoned by cultivation and thereby regressing, have that mind co-arise with the attainment of dharmas abandoned by seeing belonging to a single ground, or clear through eight grounds; the same pattern holds clear through to one already free from the defilement of the desire realm but not yet free from the defilement of the first dhyāna who, giving rise to the desire realm's binding defilement abandoned by cultivation, thereby regresses — that mind co-arises with the attainment of dharmas abandoned by seeing belonging to a single ground. As for an attainment abandoned by seeing arising at the moment of a mind abandoned by cultivation's own arising: this refers to one who dies in the sphere of neither-perception-nor-non-perception and is reborn in the sphere of nothing-at-all, at the moment when, through a mind abandoned by cultivation belonging to the sphere of nothing-at-all, the bond of rebirth is formed, or, clear through being reborn in the desire realm, at the moment when, through a mind abandoned by cultivation belonging to the desire realm, the bond of rebirth is formed, has that mind co-arise with the attainment of dharmas abandoned by seeing belonging to a single ground, or clear through eight grounds; the same pattern holds clear through to dying in the first dhyāna and being reborn in the desire realm, at the moment when, through a mind abandoned by cultivation belonging to the desire realm, the bond of rebirth is formed, at which point that mind co-arises with the attainment of dharmas abandoned by seeing belonging to a single ground. Conversely, if a dharma is co-arisen with a mind abandoned by seeing, is that dharma a non-material dharma abandoned by seeing? Answer: whenever a dharma is co-arisen with a mind abandoned by seeing, that dharma may be a non-material dharma abandoned by seeing, or a non-material dharma abandoned by cultivation. What is meant by "a non-material dharma abandoned by seeing"? Answer: a dharma associated with that mind, conascent with that mind, is a non-material dharma abandoned by seeing — the meaning is as explained above. What is meant by "a non-material dharma abandoned by cultivation"? Answer: as when a mind abandoned by seeing either regresses or arises, a dharma abandoned by cultivation's attainment can arise, and as when, while abiding in a mind abandoned by seeing, the faculties abandoned by cultivation are nourished and increased through growth, that dharma's own arising, aging, abiding, and impermanence come to be. As for an attainment abandoned by cultivation arising at the moment of a mind abandoned by seeing's regression: this refers to ordinary worldlings already free from the defilement of the sphere of nothing-at-all who, giving rise to the sphere of nothing-at-all's binding defilement abandoned by seeing and thereby regressing, or, clear through giving rise to the desire realm's binding defilement abandoned by seeing and thereby regressing, have that mind co-arise with the attainment of dharmas abandoned by cultivation belonging to a single ground, or clear through eight grounds; the same pattern holds clear through to one already free from the defilement of the desire realm but not yet free from the defilement of the first dhyāna who, giving rise to the desire realm's binding defilement abandoned by seeing, thereby regresses — that mind co-arises with the attainment of dharmas abandoned by cultivation belonging to a single ground. As for an attainment abandoned by cultivation arising at the moment of a mind abandoned by seeing's own arising: this refers to one who dies in the sphere of neither-perception-nor-non-perception and is reborn in the sphere of nothing-at-all, at the moment when, through a mind abandoned by seeing belonging to the sphere of nothing-at-all, the bond of rebirth is formed, or, clear through being reborn in the desire realm, at the moment when, through a mind abandoned by seeing belonging to the desire realm, the bond of rebirth is formed, has that mind co-arise with the attainment of dharmas abandoned by cultivation belonging to a single ground, or clear through eight grounds; the same pattern holds clear through to dying in the first dhyāna and being reborn in the desire realm, at the moment when, through a mind abandoned by seeing belonging to the desire realm, the bond of rebirth is formed, at which point that mind co-arises with the attainment of dharmas abandoned by cultivation belonging to a single ground. As for "and while abiding in a mind abandoned by seeing... clear through to that dharma's own arising, aging, abiding, and impermanence coming to be": this refers to the moment when, for one born in the desire or form realm, a defilement abandoned by seeing becomes currently manifest, during which the faculties and great elements are nourished and increased through growth, and that mind co-arises with the attainment of the four characteristics belonging to that growth.
諸法修所斷無色起。彼法修所斷心俱耶。答諸法修所斷無色起。彼法或修所斷心俱。或見所斷心俱。或不斷心俱。云何修所斷心俱。
"Whenever a dharma arises as a non-material dharma abandoned by cultivation, is that dharma co-arisen with a mind abandoned by cultivation?" Answer: whenever a dharma arises as a non-material dharma abandoned by cultivation, that dharma may be co-arisen with a mind abandoned by cultivation, or with a mind abandoned by seeing, or with an unabandoned mind. What is meant by "co-arisen with a mind abandoned by cultivation"?
答諸法彼心相應彼心俱有。修所斷無色義如前釋。云何見所斷心俱。答如見所斷心若退若生。修所斷法得起。及住見所斷心。修所斷諸根長養大種增益彼法得生老住無常。此如前見所斷心俱起修所斷無色釋。云何不斷心俱。答如不斷心勝進修所斷法得起。及住不斷心。修所斷諸根長養大種增益。彼法得生老住無常。不斷心勝進修所斷得起者。謂住見道三類智時。彼心與苦集滅三現觀邊所修世俗智品諸得俱起以無漏道離欲界乃至無所有處染。若無漏為加行。
Answer: a dharma associated with that mind, conascent with that mind, is a non-material dharma abandoned by cultivation — the meaning is as explained above. What is meant by "co-arisen with a mind abandoned by seeing"? Answer: as when a mind abandoned by seeing either regresses or arises, a dharma abandoned by cultivation's attainment can arise, and as when, while abiding in a mind abandoned by seeing, the faculties abandoned by cultivation are nourished and increased through growth, that dharma's own arising, aging, abiding, and impermanence come to be — this is explained just as above, where a non-material dharma abandoned by cultivation arises co-arisen with a mind abandoned by seeing. What is meant by "co-arisen with an unabandoned mind"? Answer: as when an unabandoned mind advances further, a dharma abandoned by cultivation's attainment can arise, and as when, while abiding in an unabandoned mind, the faculties abandoned by cultivation are nourished and increased through growth, that dharma's own arising, aging, abiding, and impermanence come to be. As for an attainment abandoned by cultivation arising at the moment an unabandoned mind advances further: this refers to the moment when, abiding in the path of seeing at the three kinds of class-knowledge, that mind co-arises with the attainment of the mundane wisdom bordering on the direct realization of suffering, origin, and cessation — three in all — as cultivated; or to the moment when, upon becoming free from the defilement of the desire realm clear through the sphere of nothing-at-all by means of the uncontaminated path, if the uncontaminated serves as the preparatory practice,
一切加行無間解脫道時。及離非想非非想處染。若無漏為加行。彼加行道時。彼心與未來所修世俗道諸得俱起。離欲界乃至第三靜慮染。第九解脫道時。彼心亦與通果心品諸得俱起。金剛喻定滅盡智起時。彼心與爾時所得世俗善。及或亦與通果心品諸得俱起。信勝解練根作見至。若無漏為加行。彼加行道時。有說。及解脫道時。
at every preparatory, uninterrupted, and liberation path, and, becoming free from the defilement of the sphere of neither-perception-nor-non-perception, if the uncontaminated serves as the preparatory practice, at that preparatory path, that mind co-arises with the attainment of the mundane path to be cultivated in the future; and, upon becoming free from the defilement of the desire realm clear through the third dhyāna, at the ninth path of liberation, that mind also co-arises with the attainment of the transformation-fruit-mind class. At the moment the vajra-like concentration ceases and the knowledge of exhaustion arises, that mind co-arises with the attainment of whatever mundane wholesome dharma is obtained at that very moment, and may also co-arise with the attainment of the transformation-fruit-mind class. At the moment a follower-through-faith refines his faculties into becoming a follower-through-vision, if the uncontaminated serves as the preparatory practice, at that preparatory path — some say: and at the moment of the path of liberation as well —
彼心與未來所修世俗道。及或亦與通果心品諸得俱起。時解脫阿羅漢練根作不動。若無漏為加行。彼加行道時。彼心與未來所修世俗道。及或亦與通果心品諸得俱起。最後解脫道時。彼心與爾時所得世俗善。及通果心品諸得俱起。起無漏他心智通時。雜修靜慮初後心時。依色界定起無漏念住。及無漏無礙解增長時。彼心與未來所修世俗道。及通果心品諸得俱起。起無漏解脫。及依無色定起無漏念住。并無漏無礙解增長時。除通果心品。彼心與餘如前諸得俱起。及住不斷心。乃至彼法得生老住無常者。謂生欲色界住色無色無漏定時。諸根大種長養增益。彼心與彼得四相俱起。設法修所斷心俱起。彼法修所斷無色耶。答諸法修所斷心俱起。彼法或修所斷無色。或見所斷無色。或不斷無色。云何修所斷無色。答諸法彼心相應。彼心俱有修所斷無色義如前釋。云何見所斷無色。答如修所斷心若退若生。見所斷法得起。此如前見所斷無色起修所斷心俱釋。云何不斷無。色答如修所斷心。若退若勝進。不斷法得起。修所斷心退不斷得起者。謂阿羅漢退勝根住劣根時。彼修所斷心與劣根品不斷法諸得俱起。學退勝種性住劣種性亦爾。阿羅漢起非想非非想處。乃至初靜慮後八品纏退時。彼心與不還果及勝果道諸得俱起。若起初靜慮上上品纏退。猶能護加行者。彼心亦與如前不斷得俱起。其有不能護加行者。彼心唯與不還果諸得俱起。諸不還者起欲界下下下中二品纏退時。彼心與一來果及勝果道諸得俱起。若起下上品纏退。猶能護加行者。彼心亦與如前不斷得俱起。其有不能護加行者。彼心唯與一來果諸得俱起。若起中下乃至上中五品纏退時。彼心與預流果及勝果道諸得俱起。若起上上品纏退。猶能護加行者。彼心亦與如前不斷得俱起。其有不能護加行者。彼心唯與預流果諸得俱起。修所斷心勝進不斷得起者。謂諸聖者以世俗道離欲界。乃至無所有處染。若世俗為加行。一切加行無間解脫道時。及離非想非非想處染。若世俗為加行。彼加行道時。彼心與未來所修不斷法諸得俱起。信勝解練根作見至。及時解脫阿羅漢練根作不動。若世俗為加行。彼加行道時。彼心與未來所修不斷法諸得俱起。若聖者引發諸通諸加行道。五無間道。二解脫道。及世俗他心智通。解脫道時。雜修靜慮中間心時。聖者起四無量。世俗解脫。
that mind co-arises with the attainment of the mundane path to be cultivated in the future, and may also co-arise with the attainment of the transformation-fruit-mind class. At the moment a time-liberated arhat refines his faculties into becoming an unshakeable one, if the uncontaminated serves as the preparatory practice, at that preparatory path, that mind co-arises with the attainment of the mundane path to be cultivated in the future, and may also co-arise with the attainment of the transformation-fruit-mind class; and, at the final path of liberation, that mind co-arises with the attainment of whatever mundane wholesome dharma is obtained at that very moment, together with the attainment of the transformation-fruit-mind class. At the moment of giving rise to the uncontaminated mind-reading-knowledge superknowledge, at the moment of the first and last minds of interwoven dhyāna cultivation, and, based on a form-realm concentration, at the moment of giving rise to the uncontaminated mindfulness-foundations and the growth of the uncontaminated unhindered understanding, that mind co-arises with the attainment of the mundane path to be cultivated in the future, together with the attainment of the transformation-fruit-mind class. At the moment of giving rise to the uncontaminated liberation, and, based on a formless concentration, giving rise to the uncontaminated mindfulness-foundations and the growth of the uncontaminated unhindered understanding, excluding the transformation-fruit-mind class, that mind co-arises with the remaining attainments as stated above. As for "and while abiding in an unabandoned mind... clear through to that dharma's own arising, aging, abiding, and impermanence coming to be": this refers to the moment when, born in the desire or form realm, one abides in an uncontaminated concentration of the form or formless realm, during which the faculties and great elements are nourished and increased through growth, and that mind co-arises with the attainment of the four characteristics belonging to that growth. Conversely, if a dharma is co-arisen with a mind abandoned by cultivation, is that dharma a non-material dharma abandoned by cultivation? Answer: whenever a dharma is co-arisen with a mind abandoned by cultivation, that dharma may be a non-material dharma abandoned by cultivation, or a non-material dharma abandoned by seeing, or an unabandoned non-material dharma. What is meant by "a non-material dharma abandoned by cultivation"? Answer: a dharma associated with that mind, conascent with that mind, is a non-material dharma abandoned by cultivation — the meaning is as explained above. What is meant by "a non-material dharma abandoned by seeing"? Answer: as when a mind abandoned by cultivation either regresses or arises, a dharma abandoned by seeing's attainment can arise — this is explained just as above, where a non-material dharma abandoned by seeing arises co-arisen with a mind abandoned by cultivation. What is meant by "an unabandoned non-material dharma"? Answer: as when a mind abandoned by cultivation either regresses or advances further, an unabandoned dharma's attainment can arise. As for an unabandoned attainment arising at the moment of a mind abandoned by cultivation's regression: this refers to an arhat who regresses from a superior faculty and abides in an inferior one, at which point that mind abandoned by cultivation co-arises with the attainment of the unabandoned dharma belonging to the inferior faculty's own class — the very same holds for a trainee who regresses from a superior lineage-determination and abides in an inferior one. As for an arhat who, giving rise to the binding defilement of the sphere of neither-perception-nor-non-perception, clear through the last eight grades of the first dhyāna's binding defilement, and thereby regresses — that mind co-arises with the attainment of the non-returner's fruit and the superior fruit-path. If he gives rise to the highest-highest grade of the first dhyāna's binding defilement and thereby regresses, and is still one capable of guarding his own preparatory practice, that mind likewise co-arises with the same unabandoned attainments as before; but if incapable of guarding his own preparatory practice, that mind co-arises only with the attainment of the non-returner's fruit. As for a non-returner who gives rise to the lowest-lowest or lowest-middling grade of the desire realm's binding defilement and thereby regresses — that mind co-arises with the attainment of the once-returner's fruit and the superior fruit-path. If he gives rise to the lowest-highest grade of binding defilement and thereby regresses, and is still one capable of guarding his own preparatory practice, that mind likewise co-arises with the same unabandoned attainments as before; but if incapable of guarding his own preparatory practice, that mind co-arises only with the attainment of the once-returner's fruit. If he gives rise to any grade of binding defilement from the middling-lowest up through the highest-middling — five grades in all — and thereby regresses, that mind co-arises with the attainment of the stream-enterer's fruit and the superior fruit-path. If he gives rise to the highest-highest grade of binding defilement and thereby regresses, and is still one capable of guarding his own preparatory practice, that mind likewise co-arises with the same unabandoned attainments as before; but if incapable of guarding his own preparatory practice, that mind co-arises only with the attainment of the stream-enterer's fruit. As for an unabandoned attainment arising at the moment a mind abandoned by cultivation advances further: this refers to noble ones who, becoming free from the defilement of the desire realm clear through the sphere of nothing-at-all by means of the mundane path, if the mundane serves as the preparatory practice, at every preparatory, uninterrupted, and liberation path, and, becoming free from the defilement of the sphere of neither-perception-nor-non-perception, if the mundane serves as the preparatory practice, at that preparatory path, have that mind co-arise with the attainment of the unabandoned dharma to be cultivated in the future. At the moment a follower-through-faith refines his faculties into becoming a follower-through-vision, or at the moment a time-liberated arhat refines his faculties into becoming an unshakeable one, if the mundane serves as the preparatory practice, at that preparatory path, that mind co-arises with the attainment of the unabandoned dharma to be cultivated in the future. At the moment noble ones, drawing forth the superknowledges, undertake every preparatory path, the five uninterrupted paths, and the two paths of liberation, together with the mundane mind-reading-knowledge superknowledge's own path of liberation; at the moment of the intermediate mind of interwoven dhyāna cultivation; at the moment noble ones give rise to the four immeasurables, the mundane liberations,
八勝處。十遍處時。起無礙解及世俗無礙解增長時。起無諍願智邊際定。空空無願無願無相無相及增長時。聖者起不淨觀。持息念。
the eight bases of totality, and the ten totality-bases, giving rise to unhindered understanding, and, at the moment of the growth of the mundane unhindered understanding, giving rise to araṇā-samādhi, wish-knowledge, and boundary concentration, and to emptiness-of-emptiness, wishlessness-of-wishlessness, and signlessness-of-signlessness, and at the moment of their growth, noble ones give rise to the contemplation of impurity, mindfulness of breathing,
世俗念住時。起入滅定想微細心時。彼心與未來所修不斷法諸得俱起。
and mundane mindfulness-foundations, together with the subtle mind of the perception belonging to the attainment of cessation — that mind co-arises with the attainment of the unabandoned dharma to be cultivated in the future.
諸法不斷無色起。彼法不斷心俱耶。答諸法不斷無色起。彼法或不斷心俱。或修所斷心俱。云何不斷心俱。答諸法彼心相應。彼心俱有。不斷無色義如前釋。云何修所斷心俱。答如修所斷心若退若勝進。不斷法得起。此如前修所斷心俱起不斷無色釋。設法不斷心俱起。彼法不斷無色耶。答諸法不斷心俱起。彼法或不斷無色。或修所斷無色。云何不斷無色。答諸法彼心相應。彼心俱有。不斷無色義如前釋。云何修所斷無色。答如不斷心勝進修所斷法得起。及住不斷心修所斷諸根長養大種增益。彼法得生老住無常。此如前修所斷無色起不斷心俱釋。
"Whenever a dharma arises as an unabandoned non-material dharma, is that dharma co-arisen with an unabandoned mind?" Answer: whenever a dharma arises as an unabandoned non-material dharma, that dharma may be co-arisen with an unabandoned mind, or with a mind abandoned by cultivation. What is meant by "co-arisen with an unabandoned mind"? Answer: a dharma associated with that mind, conascent with that mind, is an unabandoned non-material dharma — the meaning is as explained above. What is meant by "co-arisen with a mind abandoned by cultivation"? Answer: as when a mind abandoned by cultivation either regresses or advances further, an unabandoned dharma's attainment can arise — this is explained just as above, where an unabandoned non-material dharma arises co-arisen with a mind abandoned by cultivation. Conversely, if a dharma is co-arisen with an unabandoned mind, is that dharma an unabandoned non-material dharma? Answer: whenever a dharma is co-arisen with an unabandoned mind, that dharma may be an unabandoned non-material dharma, or a non-material dharma abandoned by cultivation. What is meant by "an unabandoned non-material dharma"? Answer: a dharma associated with that mind, conascent with that mind, is an unabandoned non-material dharma — the meaning is as explained above. What is meant by "a non-material dharma abandoned by cultivation"? Answer: as when an unabandoned mind advances further, a dharma abandoned by cultivation's attainment can arise, and as when, while abiding in an unabandoned mind, the faculties abandoned by cultivation are nourished and increased through growth, that dharma's own arising, aging, abiding, and impermanence come to be — this is explained just as above, where a non-material dharma abandoned by cultivation arises co-arisen with an unabandoned mind.
Reaching the fourth and final axis without a single structural surprise — the same three mechanisms, the same style of exhaustive branching, the same recurring cast of specific practices and practitioners — confirms that what looked at first like open philosophical inquiry has, by this point, fully revealed itself as a closed combinatorial system: once a reader has internalized the method from any one axis, every other axis becomes a mechanical exercise in re-application.
5. A New Topic Opens: How Many Factors Does Each Dhyāna Have?
Without any new nyāsa heading, the fascicle pivots to an entirely different question: do all four dhyānas have established factors, or, as the Vaibhajyavādins claim on the authority of a sūtra dialogue between the lay follower Viśākhā and the nun Dharmadinnā (which names five factors for the first dhyāna alone and falls silent on the rest), only the first? Four competing explanations are offered for why that ancient conversation never continued past the first dhyāna.
一切初靜慮皆有五支耶。乃至廣說。問何故作此論。有說。欲止他所說故。如分別論者。唯許初靜慮建立支非餘。所以者何。依契經故。如契經說。毘舍佉鄔波索迦。往達磨陣那苾芻尼所問言。聖者初靜慮有幾支。答言具壽有五支。謂尋伺喜樂心一境性。彼鄔波索迦既不問上靜慮支。彼苾芻尼又不說。故知上諸靜慮不建立支。為遮彼意顯上諸靜慮亦建立支故作斯論。問若上諸靜慮亦立支者。何故毘舍佉不問。苾芻尼不說耶。有說。彼疑者問。不疑者不問。隨問者說。不問者不說。由此不應責其所以。有說。毘舍佉欲試彼苾芻尼於此事為能知不。且問初靜慮支彼既無滯而說。鄔波索迦便作是念。此尊者於初靜慮既能無滯而說於餘靜慮必亦能知。是故不問。由彼更不問故苾芻尼亦不復說。有說。毘舍佉是利根性。聞初靜慮即知餘三故更不問。苾芻尼亦知彼已悟更不為說。有說。毘舍佉是鈍根性。極作意力纔能問初靜慮。無力更能問餘。是故不問。
"Do all first dhyānas have five factors?" — and so on in full. Question: why is this treatise composed? Some hold: in order to check what another school maintains. As the Vaibhajyavādins hold that only the first dhyāna has established factors, and none of the others — why so? Because they rely on a certain sūtra passage, which states: the lay follower Viśākhā went to the nun Dharmadinnā and asked her: "How many factors does a noble one's first dhyāna have?" She replied: "Venerable one, it has five factors — namely, investigation, reflection, joy, happiness, and one-pointedness of mind." Since that lay follower did not go on to ask about the factors of the higher dhyānas, and that nun did not go on to explain them, it is thereby known that the higher dhyānas have no established factors at all. It is in order to block this reading, and to make clear that the higher dhyānas too have established factors, that this treatise is composed. Question: if the higher dhyānas too have established factors, why did Viśākhā not ask about them, and why did the nun not explain them? Some hold: one who is in doubt asks, one who is not in doubt does not ask; one who is asked explains, one who is not asked does not explain — for this reason, no further explanation of the matter should be sought. Others hold: Viśākhā wished to test whether that nun was capable of knowing this matter, and so asked only about the first dhyāna's factors; once she had answered without any hesitation, the lay follower thought to himself: "Since this venerable one can explain the first dhyāna's factors without any hesitation, she must surely also know those of the remaining dhyānas" — and it was for this reason that he asked no further, and, since he asked no further, the nun likewise offered no further explanation. Others hold: Viśākhā was of especially sharp faculties, and, upon hearing of the first dhyāna, already understood the remaining three, and so asked no further; the nun, likewise knowing that he had already understood, offered no further explanation. Others hold: Viśākhā was of especially dull faculties, and it was only by the utmost exertion of attention that he managed to ask about the first dhyāna at all, lacking the capacity to ask further about the rest — and it was for this reason that he asked no further.
The four proposed explanations for Viśākhā's silence — he wasn't in doubt, he was testing the nun, he was too sharp to need to ask, he was too dull to ask more than once — cover every possible position on a single spectrum from complete confidence to complete incapacity, and it is genuinely charming that the tradition preserves all four without forcing a verdict: sometimes a gap in an old conversation is more interesting left open than closed.
6. Why the Defiled Dhyānas Seem to Lack Their Own Signature Factors
The Vibhāṣā settles on its own reason for the treatise's composition — clearing up whether the higher dhyānas have factors at all, and whether a defiled dhyāna keeps the same count as an undefiled one — before working systematically through all four dhyānas, in each case explaining why the classic factor-list's specific wording (joy and happiness "born of seclusion," "inner" clarity, "correct" mindfulness and awareness, the "purity" of equanimity and mindfulness) singles out exactly one property as absent in a defiled state, even though multiple schools disagree about how many additional factors quietly go missing along with it.
苾芻尼亦知彼齊是能受持。於餘非器故更不說。有餘師說。為令疑者得決定解故作斯論。謂彼經但說初靜慮有五支。不說上地。又但說支不說染與不染。今欲顯示上地亦有支唯不染污中具有。令諸疑者生決定解故作斯論。一切初靜慮皆有五支耶。答不染污有五。染污無五。無何等。答無離生喜樂。問何故染污喜於染靜慮不說支耶。有說。此文但應說無樂。以輕安樂染中無故。若作是說。彼不染初靜慮具五支。染初靜慮有四支。有說。此文即是但說無樂。由此樂從離生故。喜相應故。名離生喜樂。是故此文不言無喜。有說。染靜慮中雖亦有喜。無支相故不立為支。若作是說。不染初靜慮具五支。染初靜慮唯有三支。一切第二靜慮皆有四支耶。答不染污有四。染污無四。無何等。答無內等淨。問內等淨是信。信通染污不染污。何故於染靜慮不說支耶。有說。此文應說無樂。以輕安樂染中無故。若作是說。不染第二靜慮具四支。染第二靜慮有三支。有說。染信名不信。此於染中雖有無支相故不立為支。若作是說。不染第二靜慮具四支。染第二靜慮唯有二支。一切第三靜慮皆有五支耶。答不染污有五。染污無五。無何等。答無正念正知。問念慧皆通染污中有。何故不立染靜慮支。有說。此文應說無捨。大善地法染中無故。若作是說。不染第三靜慮具五支。染第三靜慮有四支。有說。染念名失念。染慧名不正知。此於染中雖有無支相故不立為支。若作是說。不染第三靜慮具五支。染第三靜慮唯有二支。一切第四靜慮皆有四支耶。答不染污有四。染污無四。無何等。答無捨念清淨。問念通染污。於染靜慮何故非支。有說。此文但應說無捨。大善地法染中無故。若作是說。不染第四靜慮具四支。染第四靜慮有三支。有說。染念名失念。不名念清淨。此於染中雖有無支相故不立為支。若作是說。不染第四靜慮具四支。染第四靜慮唯有二支。此中有作是說。諸染靜慮皆不立支。而唯說無喜樂等者。隨明了義說。謂初靜慮離生喜樂。有離生言故。第二靜慮內等淨。有淨言故。第三靜慮正念正知。有正言故。第四靜慮捨念清淨。有清淨言故。此皆於染明了相違故偏說無。而實染中一切支皆非。有說。隨勝者說。謂初靜慮出欲界重苦利益支勝。上三靜慮於勝妙離染對治支勝。是故於染靜慮隨勝者說無。然其餘支於染靜慮亦不建立。
The nun, likewise, knew that he was only capable of retaining that much, and, since he was not a vessel for anything further, offered no further explanation. Other masters hold: this treatise is composed in order to bring certainty to those in doubt. For that sūtra states only that the first dhyāna has five factors, without stating this for the higher grounds, and states only the factors themselves, without stating whether they hold for a defiled or an undefiled dhyāna; this treatise now wishes to make clear that the higher grounds too have factors, present in full only within the undefiled dhyāna, and it is in order to bring certainty to those in doubt that this treatise is composed. "Do all first dhyānas have five factors?" Answer: the undefiled dhyāna has five; the defiled dhyāna lacks five. What is it that is lacking? Answer: it lacks the joy and happiness born of seclusion. Question: why does this passage not speak of the defiled dhyāna's joy as lacking any factor-status at all? Some hold: this passage should properly be understood as saying only that happiness is lacking, since the happiness of mental and bodily pliancy is absent within a defiled state — according to this account, the undefiled first dhyāna possesses the full five factors, while the defiled first dhyāna has four. Others hold: this very passage does indeed say only that happiness is lacking, precisely because this happiness arises from seclusion, and, being associated with joy, is named "the joy and happiness born of seclusion" — for this reason, this passage does not go on to say that joy too is lacking. Others hold: although joy is indeed also present within a defiled dhyāna, it lacks the very characteristic of a factor, and so is not established as one — according to this account, the undefiled first dhyāna possesses the full five factors, while the defiled first dhyāna has only three. "Do all second dhyānas have four factors?" Answer: the undefiled dhyāna has four; the defiled dhyāna lacks four. What is it that is lacking? Answer: it lacks inner clarity. Question: inner clarity is faith, and faith is common to both defiled and undefiled states alike — why, then, does this passage not speak of it as a factor within the defiled dhyāna? Some hold: this passage should be understood as saying that happiness is lacking, since the happiness of mental and bodily pliancy is absent within a defiled state — according to this account, the undefiled second dhyāna possesses the full four factors, while the defiled second dhyāna has three. Others hold: a defiled faith is properly named "non-faith" — though present within a defiled state, it lacks the very characteristic of a factor, and so is not established as one — according to this account, the undefiled second dhyāna possesses the full four factors, while the defiled second dhyāna has only two. "Do all third dhyānas have five factors?" Answer: the undefiled dhyāna has five; the defiled dhyāna lacks five. What is it that is lacking? Answer: it lacks correct mindfulness and correct awareness. Question: mindfulness and wisdom are both common to defiled states as well — why, then, are they not established as factors within the defiled dhyāna? Some hold: this passage should be understood as saying that equanimity is lacking, since equanimity, one of the great wholesome-ground dharmas, is absent within a defiled state — according to this account, the undefiled third dhyāna possesses the full five factors, while the defiled third dhyāna has four. Others hold: a defiled mindfulness is properly named "forgetfulness," and a defiled wisdom is properly named "incorrect awareness" — though present within a defiled state, they lack the very characteristic of a factor, and so are not established as such — according to this account, the undefiled third dhyāna possesses the full five factors, while the defiled third dhyāna has only two. "Do all fourth dhyānas have four factors?" Answer: the undefiled dhyāna has four; the defiled dhyāna lacks four. What is it that is lacking? Answer: it lacks the purity of equanimity and mindfulness. Question: mindfulness is common to defiled states as well — why, then, is it not a factor within the defiled dhyāna? Some hold: this passage should properly be understood as saying only that equanimity is lacking, since equanimity, one of the great wholesome-ground dharmas, is absent within a defiled state — according to this account, the undefiled fourth dhyāna possesses the full four factors, while the defiled fourth dhyāna has three. Others hold: a defiled mindfulness is properly named "forgetfulness," not "the purity of mindfulness" — though present within a defiled state, it lacks the very characteristic of a factor, and so is not established as such — according to this account, the undefiled fourth dhyāna possesses the full four factors, while the defiled fourth dhyāna has only two. On this point, there are those who hold: no defiled dhyāna ever has any established factor at all, and the passage's statements that only joy, happiness, and the like are lacking are simply following whichever wording is clearest — for the first dhyāna speaks of "the joy and happiness born of seclusion," using the word "born of seclusion"; the second dhyāna speaks of "inner clarity," using the word "clarity"; the third dhyāna speaks of "correct mindfulness and correct awareness," using the word "correct"; and the fourth dhyāna speaks of "the purity of equanimity and mindfulness," using the word "purity" — and it is precisely because these particular terms stand in the clearest contradiction with a defiled state that the passage singles them out to say they are lacking, even though, in reality, every single factor is absent within a defiled state. Others hold: the passage simply follows whichever factor is most eminent — for the first dhyāna's eminent factor lies in the benefit of escaping the desire realm's heavy suffering, while the upper three dhyānas' eminent factor lies in serving as the antidote to defilement through their own excellent, sublime detachment — and it is for this reason that the passage, in speaking of the defiled dhyāna, singles out whichever factor is most eminent to say is lacking; yet in truth, the remaining factors, too, are simply not established within a defiled dhyāna at all.
The final two positions reported — that the passage's language economically flags only the single clearest point of contradiction with a defiled state, or that it simply names whichever factor happens to be most soteriologically important for that particular dhyāna — both concede the same striking admission: every dhyāna-factor without exception is absent from a defiled dhyāna, and the sūtra's carefully worded partial denials were never meant as an exhaustive inventory, only as a rhetorically efficient hint.
Fascicle 160 Complete
This closes fascicle 160 of Ru-Yi's translation, drawn from the treatise's true CBETA boundary. Fascicle 160 continues the Attainment Nyāsa (得納息第一之四) of the Concentration Aggregate, completing the multi-fascicle census of non-material dharmas against their co-arising mind across the formless realm, the trainee/non-trainee distinction, and the three categories of abandonment — before pivoting, without a new nyāsa heading, to an entirely different topic: how many factors each of the four dhyānas has, and why a defiled dhyāna appears in the base sūtra to lack only certain named factors even though every factor is, in reality, absent from a defiled state. Fascicle 161 continues within this same Attainment Nyāsa (得納息第一之五).