What Does It Mean to Cultivate?
Fascicle 163 classifies the pure first dhyāna into four portions by where a practitioner is likely headed next, tracks what survives death and rebirth across them, and defines cultivation fourfold — explaining, via the Buddha's own final nirvāṇa, why an already-attained dharma never cultivates a future instance of itself. 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 163 continues the Object-Condition Nyāsa (緣納息第二之二) within the Concentration Aggregate (定蘊第七). Terms established across fascicles 93–162 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 Pure Dhyāna's Four Portions: Regression, Abiding, Advancement, Penetration
Fascicle 163 opens by classifying the pure first dhyāna into four "portions" according to what a practitioner who dwells in it is statistically likely to do next — regress, remain stable, advance further, or break through into the noble path itself — each portion defined three ways over: by its own likely outcome, by which ground it inclines toward regarding as coarse or excellent, and by what it ultimately conforms to (defilement, one's own ground, the ground above, or the noble path itself).
淨初靜慮有四種。謂順退分。順住分。順勝進分。順決擇分。順退分者。謂若住此多分退失。順住分者。謂若住此多分不退失不勝進。順勝進分者。謂若住此多分勝進。順決擇分者。謂若住此多分能入正性離生。復次順退分者。與諸煩惱相[夌*欠]相雜煩惱無間此現前此無間煩惱現前。順住分者。能觀下地為麁苦障而生厭背。
The pure first dhyāna is of four kinds: conforming to regression, conforming to abiding, conforming to advancement, and conforming to penetration. As for conforming to regression: this refers to a state in which, if one abides in it, one for the most part regresses and falls away from it. As for conforming to abiding: this refers to a state in which, if one abides in it, one for the most part neither regresses nor advances. As for conforming to advancement: this refers to a state in which, if one abides in it, one for the most part advances further. As for conforming to penetration: this refers to a state in which, if one abides in it, one for the most part becomes capable of entering correctly determined liberation from birth. Furthermore, as for conforming to regression: this is interwoven and entangled with the various defilements, such that this state itself arises immediately following a defilement, and a defilement arises immediately following this state in turn. As for conforming to abiding: one is capable of regarding a lower ground as coarse, painful, and an obstruction, thereby giving rise to weariness and aversion toward it,
能觀自地為靜妙離而樂安住。順勝進分者。能觀自地為麁苦障而生厭背。能觀上地為靜妙離而生欣樂。順決擇分者。即煗頂忍世第一法等。復次順退分者。隨順煩惱。順住分者。隨順自地。順勝進分者。隨順上地。順決擇分者。隨順聖道。此分或作聖行相。或作餘行相而向聖道趣於解脫。如初靜慮乃至有頂隨應亦爾。
and capable of regarding one's own ground as tranquil, excellent, and liberating, thereby delighting in abiding within it. As for conforming to advancement: one is capable of regarding one's own ground as coarse, painful, and an obstruction, thereby giving rise to weariness and aversion toward it, and capable of regarding the ground above as tranquil, excellent, and liberating, thereby giving rise to delight and joy toward it. As for conforming to penetration: this refers to precisely the heat, the summit, the patient acceptance, and the mundane-supreme-dharma stages, and the like. Furthermore, as for conforming to regression: it conforms to defilement. As for conforming to abiding: it conforms to one's own ground. As for conforming to advancement: it conforms to the ground above. As for conforming to penetration: it conforms to the noble path — this last portion may take on the noble path's own aspects, or it may take on other aspects, while still tending toward the noble path and heading toward liberation. The very same pattern holds, as appropriate, from the first dhyāna clear through the peak of existence.
That a single meditative state can be classified purely by its own statistical tendency — not by what it currently is, but by where a practitioner dwelling in it is most likely headed next — is a genuinely dynamic way of carving up experience: two people in what looks like the identical dhyāna from the outside may in fact be standing in entirely different portions of it, depending on which direction their own practice is quietly leaning.
2. Death, Rebirth, and the Four Portions: What Is Kept, Lost, and Regained
An intricate census tracks exactly which of the four portions of the pure first dhyāna are relinquished at death and not regained at rebirth, regained at rebirth without ever being relinquished, relinquished and then regained, or neither relinquished nor regained — worked out separately for someone who dies in the desire realm and is reborn in the second dhyāna before dying there and returning to the first, and for someone whose entire journey stays within the first and second dhyānas alone.
頗有淨初靜慮。離染故得。離染故捨。退故得。退故捨。生故得生故捨耶。答有。謂順退分初靜慮離欲界染時得。離梵世染時捨。起梵世纏退時得。起欲界纏退時捨。從上地歿生梵世時得。從梵世歿生欲界時捨。乃至有頂隨應亦爾。問若欲界沒生第二靜慮。第二靜慮歿生初靜慮者。彼於初靜慮何法往歿時捨。還生時不得。何法還生時得。往沒時不捨。何法往沒時捨。還生時得。何法往沒時不捨。還生時不得耶。答彼於初靜慮順勝進分順決擇分往沒時捨。還生時不得。順退分及生得還生時得。往沒時不捨。順住分往沒時捨。還生時得。除前相所餘法。往沒時不捨。還生時不得。問若初靜慮沒生第二靜慮。第二靜慮沒生初靜慮者。彼於初靜慮何法往沒時捨。還生時不得。何法還生時得。往沒時不捨。何法往沒時捨。
"Is there ever a case where the pure first dhyāna is attained through freedom from defilement and relinquished through freedom from defilement, attained through regression and relinquished through regression, and attained through birth and relinquished through birth?" Answer: yes — namely, the first dhyāna conforming to regression: it is attained at the moment of becoming free from the defilement of the desire realm, and relinquished at the moment of becoming free from the defilement of the Brahma-world; it is attained at the moment of giving rise to the binding defilement of the Brahma-world and thereby regressing, and relinquished at the moment of giving rise to the binding defilement of the desire realm and thereby regressing; it is attained at the moment of dying in a higher ground and being reborn in the Brahma-world, and relinquished at the moment of dying in the Brahma-world and being reborn in the desire realm — the very same pattern holds, as appropriate, clear through the peak of existence. Question: for one who dies in the desire realm and is reborn in the second dhyāna, and who then dies in the second dhyāna and is reborn in the first dhyāna — with respect to the first dhyāna, which dharmas does he relinquish upon dying and fail to attain upon being reborn? Which dharmas does he attain upon being reborn and not relinquish upon dying? Which dharmas does he relinquish upon dying and attain upon being reborn? And which dharmas does he neither relinquish upon dying nor attain upon being reborn? Answer: with respect to the first dhyāna, he relinquishes the portions conforming to advancement and to penetration upon dying, and fails to attain them upon being reborn; he attains the portion conforming to regression, together with what is birth-produced, upon being reborn, and does not relinquish them upon dying; he relinquishes the portion conforming to abiding upon dying, and attains it upon being reborn; and, excluding all of the above, every remaining dharma he neither relinquishes upon dying nor attains upon being reborn. Question: for one who dies in the first dhyāna and is reborn in the second dhyāna, and who then dies in the second dhyāna and is reborn in the first dhyāna — with respect to the first dhyāna, which dharmas does he relinquish upon dying and fail to attain upon being reborn? Which dharmas does he attain upon being reborn and not relinquish upon dying? Which dharmas does he relinquish upon dying
還生時得。何法往沒時不捨。還生時不得耶。答彼於初靜慮。順勝進分。順決擇分。往沒時捨。還生時不得。順退分還生時得。往沒時不捨。順住分及生得往沒時捨。還生時得。除前相所餘法。往沒時不捨。還生時不得。如初靜慮於第二靜慮如是。乃至無所有處。
and attain upon being reborn? And which dharmas does he neither relinquish upon dying nor attain upon being reborn? Answer: with respect to the first dhyāna, he relinquishes the portions conforming to advancement and to penetration upon dying, and fails to attain them upon being reborn; he attains the portion conforming to regression upon being reborn, and does not relinquish it upon dying; he relinquishes the portion conforming to abiding, together with what is birth-produced, upon dying, and attains them upon being reborn; and, excluding all of the above, every remaining dharma he neither relinquishes upon dying nor attains upon being reborn. Just as with the first dhyāna in relation to the second, so too, clear through the sphere of nothing-at-all,
於非想非非想處亦爾。如根本地。如是諸近分地亦應廣說。頗有起第二靜慮纏退。無漏初靜慮耶。答有。謂無學初靜慮。及上七地對治學初靜慮等。頗有起第二靜慮纏退。淨初靜慮耶。答有。謂阿羅漢所修淨初靜慮。及雜修淨初靜慮等。
so too with the sphere of neither-perception-nor-non-perception. Just as with the fundamental grounds, so too should the full account be worked out for each of the proximate-access grounds. "Is there ever a case of giving rise to the second dhyāna's own binding defilement and thereby regressing from the uncontaminated first dhyāna?" Answer: yes — namely, the non-trainee's own first dhyāna, and the trainee's own first dhyāna that serves as the antidote for the seven grounds above. "Is there ever a case of giving rise to the second dhyāna's own binding defilement and thereby regressing from the pure first dhyāna?" Answer: yes — namely, the pure first dhyāna cultivated by an arhat, and the pure first dhyāna cultivated through interwoven practice, and the like.
That the very same four-way census yields two subtly different answers depending on whether the intervening life was spent in the desire realm or in the first dhyāna itself is a reminder that this tradition's bookkeeping is never merely formal: the specific biographical path a person takes between two dhyāna-attainments materially changes which portions of their earlier attainment survive the journey.
3. What Is Cultivation? Four Kinds, and Why an Already-Attained Dharma Doesn't Cultivate Itself
A major new topic opens: cultivation (bhāvanā) is defined as fourfold — acquisition-cultivation, practice-cultivation, antidote-cultivation, and elimination-cultivation — with the Foreign Masters' six-fold scheme (adding faculty-restraint and body-contemplation) shown to collapse back into the same four categories, before the treatise tackles a subtler question: why doesn't an already-attained wholesome dharma, once currently manifest, cultivate any future instance of itself?
若修淨初靜慮。彼亦修無漏耶。乃至廣說。修有四種。謂得修。習修。對治修。除遣修。此中前二修。謂有為善法。後二修。謂有漏法。外國師說。修有六種。謂前四。及防護修。分別修。防護修者。即是修根。如契經說。若於六根善調善覆善防善護。善修者能引後樂。分別修者即是修身。如契經說。於此身中有髮毛爪齒。乃至廣說。此後二修應知即是對治修除遣修攝。是故修唯有四。此中依二修作論。謂得修習修。如餘處說。若修法智彼亦修類智耶。乃至廣說。彼亦依二修作論。謂得修習修。餘處復說。若道過去彼道一切已修已安耶。乃至廣說。彼亦依二修作論。謂得修習修。如餘處說。若修身彼修戒耶。乃至廣說。彼依二修作論。謂對治修除遣修。餘處復說。若修眼根彼修耳根耶。乃至廣說。彼亦依二修作論。謂對治修除遣修。如餘處說。若修空三摩地。彼亦修無願三摩地耶。乃至廣說。餘處復說。若修身念住。彼亦修受念住耶。乃至廣說。彼亦皆依二修作論。謂得修習修。如餘處說。若修無常想。
"If one cultivates the pure first dhyāna, does one also cultivate the uncontaminated?" — and so on in full. Cultivation is of four kinds: acquisition-cultivation, practice-cultivation, antidote-cultivation, and elimination-cultivation. Of these, the first two apply to conditioned wholesome dharmas, and the latter two apply to contaminated dharmas. The Foreign Masters hold that cultivation is of six kinds — the four just named, together with guarding-cultivation and discernment-cultivation. "Guarding-cultivation" refers to the cultivation of restraining the sense-faculties, as a sūtra states: whoever is well-regulated, well-guarded, well-protected, and well-restrained with respect to the six faculties, and cultivates them well, is thereby able to draw forth future happiness. "Discernment-cultivation" refers to the cultivation of contemplating the body, as a sūtra states: within this very body there is hair, body-hair, nails, teeth — and so on in full. It should be understood that these latter two kinds of cultivation are already subsumed under antidote-cultivation and elimination-cultivation, and it is for this reason that cultivation is properly of only four kinds. This passage's own question is composed with reference to two of these kinds — namely, acquisition-cultivation and practice-cultivation. As is stated elsewhere: "if one cultivates dharma-knowledge, does one also cultivate class-knowledge?" and so on in full — this too is composed with reference to acquisition-cultivation and practice-cultivation. It is also stated elsewhere: "if a path is past, has that path already, in every respect, been cultivated and settled?" and so on in full — this too is composed with reference to acquisition-cultivation and practice-cultivation. As is stated elsewhere: "if one cultivates the body, does one thereby cultivate morality?" and so on in full — this is composed with reference to antidote-cultivation and elimination-cultivation. It is also stated elsewhere: "if one cultivates the eye-faculty, does one thereby cultivate the ear-faculty?" and so on in full — this too is composed with reference to antidote-cultivation and elimination-cultivation. As is stated elsewhere: "if one cultivates the emptiness-concentration, does one also cultivate the wishlessness-concentration?" and so on in full. It is also stated elsewhere: "if one cultivates the body-mindfulness-foundation, does one also cultivate the feeling-mindfulness-foundation?" and so on in full — these too are all composed with reference to acquisition-cultivation and practice-cultivation. As is stated elsewhere: "if one cultivates the perception of impermanence,
彼思惟無常想耶。乃至廣說。有說。彼依得修作論。有說。彼依習修作論。有說。彼依二修作論。謂得修習修。如餘處說。云何應修法。謂善有為法。此法雖復具四修義。而彼但依二修作論。謂得修習修。由此義故應作四句。有法有前二修無後二修。謂有為無漏法。有法有後二修無前二修。謂染污無覆無記法。有法具有四修。
does one thereby contemplate the perception of impermanence?" and so on in full — some hold that this is composed with reference to acquisition-cultivation alone; others hold that it is composed with reference to practice-cultivation alone; others hold that it is composed with reference to both acquisition-cultivation and practice-cultivation. As is stated elsewhere: "what is a dharma that should be cultivated?" Answer: a wholesome conditioned dharma. Although this dharma does indeed possess the meaning of all four kinds of cultivation, this passage's own question is composed with reference to only two of them — acquisition-cultivation and practice-cultivation. On this basis, a full tetralemma should be formed: there is a dharma that has the first two kinds of cultivation but not the latter two — namely, a conditioned uncontaminated dharma. There is a dharma that has the latter two kinds of cultivation but not the first two — namely, a defiled or unobscured-neutral dharma. There is a dharma that has all four kinds of cultivation —
謂善有漏法。有法俱無四修。謂無為法。問何故名修。答遍修故名修。數習故名修。熏故名修。學故名修。令光淨故名修。應知此中現在習修所顯。未來得修所顯。復次現在習故名修。未來得故名修。復次現在受用故名修。未來引發故名修。復次現在辦事故名修。未來與欲故名修。復次現在身中故名修。未來得自在故名修。
namely, a wholesome contaminated dharma. There is a dharma that has none of the four kinds of cultivation at all — namely, an unconditioned dharma. Question: why is it called "cultivation"? Answer: it is called "cultivation" because it pervades; it is called "cultivation" because it is repeatedly practiced; it is called "cultivation" because it permeates; it is called "cultivation" because it is learned; it is called "cultivation" because it brings about brightness and clarity. It should be understood that, of these, the present sense is displayed by practice-cultivation, and the future sense is displayed by acquisition-cultivation. Furthermore, it is called "cultivation" because it is presently practiced, and because it is to be acquired in the future. Furthermore, it is called "cultivation" because it is presently enjoyed and made use of, and because it is to be drawn forth in the future. Furthermore, it is called "cultivation" because it presently accomplishes its own task, and because it is to be granted at will in the future. Furthermore, it is called "cultivation" because it presently resides within the body, and because mastery over it is to be attained in the future.
復次現在現前故名修。未來成就故名修。問何故已得善法現在前時不修未來耶。答已衰歇故。已受用故。已作事故。已與果故。復次已修故。已息故。勢用減故。復次已得法現前受用時。唯有漸盡更無餘勢。云何能修未來。如人受用先所積財。唯有漸減更無增益。
Furthermore, it is called "cultivation" because it is presently manifest, and because it is to be possessed in the future. Question: why is it that a wholesome dharma already attained, once currently manifest, does not thereby cultivate any future instance of itself? Answer: because it has already declined and subsided; because it has already been enjoyed and made use of; because it has already accomplished its task; because it has already yielded its fruit. Furthermore, because it has already been cultivated; because it has already come to rest; because its own force and function have diminished. Furthermore, at the very moment an already-attained dharma is currently manifest and being enjoyed, it can only gradually be exhausted, with no further force remaining — how, then, could it possibly cultivate any future instance of itself? It is just like a person making use of wealth he has already accumulated: this wealth can only gradually diminish, never increase.
The five overlapping etymologies offered for the very word "cultivation" — pervading, repeating, permeating, learning, brightening — each pairing a present-tense sense with a future-tense one, reveal how much semantic weight this single technical term is asked to carry: cultivation names not a single act but the entire bridge between what a practitioner is doing right now and what capacity that doing quietly banks for later.
4. The Buddha's Own Parinirvāṇa as the Proof: Why Repetition Isn't Cultivation
The argument reaches its most vivid moment: if merely manifesting an already-attained dharma cultivated a future instance of it, then the Buddha, at the moment of his own final nirvāṇa — when he manifests every dhyāna, liberation, concentration, and attainment he has ever mastered, one after another — would have to cultivate future instances of them all over again, meaning his very last moment could never count as the complete fulfillment of his task at all.
復次作功用起者能修未來。非起曾得法。須作功用故不修未來。復次若已得法現在前。復能修未來者。則佛般涅槃時。現起一切靜慮解脫等持等至。爾時亦應更修未來。如此則盡智時。應不具得一切功德。云何得名所作究竟。勿有此過故已得法現在前時。不修未來諸餘功德。若修淨初靜慮。彼亦修無漏耶。設修無漏初靜慮。彼亦修淨耶。答應作四句。有修淨初靜慮。非無漏。謂已得淨初靜慮現在前。若未得淨初靜慮現在前。而不修無漏。若未得非初靜慮世俗智現在前。而修淨初靜慮非無漏。已得淨初靜慮現在前者。謂異生及聖者。或學或無學。或聲聞。或獨覺。或如來。或為現法樂住故。或為觀本所作故。或為遊戲功德故。或為受用聖財故。起曾得世俗初靜慮現在前時。彼勢分尚不及自第二剎那。況能修餘未來功德。然現前位即是習修故。得名修淨初靜慮。若未得淨初靜慮現在前而不修無漏者。謂異生離欲界染。若最後解脫道。起根本初靜慮現在前時。即異生為離初靜慮染。依初靜慮為加行道時。即異生依初靜慮引發五通。諸加行道五無間道三解脫道時。即異生依初靜慮起四無量。初二解脫。前四勝處。不淨觀。念住。三義觀。煗頂忍世第一法。有說。亦起持息念時。如是等時。雖起未曾得淨初靜慮。而不修無漏。若未得非初靜慮。世俗智現在前而修淨初靜慮。
Furthermore, only what arises through an actual exertion of effort is capable of cultivating a future instance of itself — not the mere arising of a dharma already attained before, since cultivating a future instance requires precisely such an exertion of effort, and it is for this reason that an already-attained dharma does not cultivate the future. Furthermore, if an already-attained dharma, once currently manifest, were indeed capable of cultivating a future instance of itself, then, at the moment of the Buddha's own final nirvāṇa, when every dhyāna, liberation, concentration, and attainment becomes manifest all at once, he would, at that very moment, also have to cultivate future instances of them all over again — and, if so, then at the moment of the knowledge of exhaustion, he ought not yet to have fully attained every excellent quality at all. How, then, could that moment properly be called the very completion of his own task? It is precisely to avoid this absurd consequence that an already-attained dharma, once currently manifest, does not cultivate any of its own remaining future excellent qualities. "If one cultivates the pure first dhyāna, does one also cultivate the uncontaminated? Conversely, if one cultivates the uncontaminated first dhyāna, does one also cultivate the pure?" Answer: a full tetralemma should be formed. There is a case of cultivating the pure first dhyāna without cultivating the uncontaminated — namely, when an already-attained pure first dhyāna becomes currently manifest; or when a not-yet-attained pure first dhyāna becomes currently manifest, without thereby cultivating the uncontaminated; or when a not-yet-attained mundane wisdom other than the first dhyāna becomes currently manifest, cultivating the pure first dhyāna without the uncontaminated. As for an already-attained pure first dhyāna becoming currently manifest: this refers to ordinary worldlings and noble ones alike — whether trainee or non-trainee, whether śrāvaka, pratyekabuddha, or Tathāgata — who, whether for the sake of dwelling happily in this very life, or for the sake of reviewing what they have already accomplished, or for the sake of sporting in their own excellent qualities, or for the sake of enjoying their own noble wealth, give rise to a previously-attained mundane first dhyāna currently manifest — at such a moment, its own force does not even extend to its own second instant, let alone being capable of cultivating any other future excellent quality; yet, since the very state of being currently manifest is itself practice-cultivation, this is properly called "cultivating the pure first dhyāna." As for a not-yet-attained pure first dhyāna becoming currently manifest, without thereby cultivating the uncontaminated: this refers to an ordinary worldling becoming free from the defilement of the desire realm, who, at the final path of liberation, gives rise to a fundamental first dhyāna currently manifest; or that same ordinary worldling, based on the first dhyāna, at the preparatory path for becoming free from the defilement of the first dhyāna; or that same ordinary worldling, based on the first dhyāna, drawing forth the five superknowledges, at every preparatory path, the five uninterrupted paths, and the three paths of liberation; or that same ordinary worldling, based on the first dhyāna, giving rise to the four immeasurables, the first two liberations, the first four bases of totality, the contemplation of impurity, the mindfulness-foundations, the threefold meaning-contemplation, and the heat, summit, patient-acceptance, and mundane-supreme-dharma stages — some say: also at the moment of giving rise to mindfulness of breathing. At all such moments, although one gives rise to a previously-unattained pure first dhyāna, one does not thereby cultivate the uncontaminated. As for a not-yet-attained mundane wisdom other than the first dhyāna becoming currently manifest, cultivating the pure first dhyāna
Reaching for the Buddha's own death scene to settle a fine point of Abhidharma psychology is a striking argumentative move: the absurd consequence isn't a hypothetical edge case dreamed up for logical convenience, but the literal biography of the tradition's own founder, whose dying moment is treated as too theologically important to be allowed an unfinished loose end.
5. The Great Tetralemma: Cultivating Pure and Uncontaminated Dhyāna Together or Apart
An enormous combinatorial census now works through every alternative of whether cultivating the pure first dhyāna entails cultivating the uncontaminated, and vice versa — cataloguing, for each of the four possible combinations, the exhaustive range of specific practices (the five superknowledges, the four immeasurables, the liberations and totality-bases, refining one's faculties, interwoven dhyāna practice, the paired emptiness/wishless/signless contemplations) and specific practitioner-types that produce it.
非無漏者。此中餘地以智名說即未至定靜慮中間。謂異生離欲界染即依未至定。起第九解脫道時。即異生為離初靜慮染。依未至定起加行道時。即異生已離欲染。依未至定起三無量。初二解脫。前四勝處。不淨觀。持息念。念住。三義觀時。即異生為離初靜慮染。
without the uncontaminated: here, "another ground" spoken of in terms of wisdom refers specifically to the stage of proximate access and the meditative interval — that is, an ordinary worldling becoming free from the defilement of the desire realm, based on the stage of proximate access, at the moment of the ninth path of liberation; or that same ordinary worldling, based on the stage of proximate access, at the preparatory path for becoming free from the defilement of the first dhyāna; or that same ordinary worldling, already free from the defilement of desire, based on the stage of proximate access, giving rise to the three immeasurables, the first two liberations, the first four bases of totality, the contemplation of impurity, mindfulness of breathing, the mindfulness-foundations, and the threefold meaning-contemplation; or that same ordinary worldling, for the sake of becoming free from the defilement of the first dhyāna,
依靜慮中間起加行道時。即異生依靜慮中間起三無量。初二解脫。
based on the meditative interval, at the preparatory path; or that same ordinary worldling, based on the meditative interval, giving rise to the three immeasurables, the first two liberations,
前四勝處。不淨觀。持息念。念住。三義觀時。如是等時。起未曾得非初靜慮世俗智現在前。而修淨初靜慮非無漏。有修無漏初靜慮非淨。謂已得無漏初靜慮現在前。若未得無漏初靜慮現在前。而不修淨。若未得非初靜慮世俗智。及未得非初靜慮無漏智。彼現在前而修無漏初靜慮非淨。已得無漏初靜慮現在前者。謂諸聖者或學。
the first four bases of totality, the contemplation of impurity, mindfulness of breathing, the mindfulness-foundations, and the threefold meaning-contemplation. At all such moments, one gives rise to a previously-unattained mundane wisdom other than the first dhyāna currently manifest, cultivating the pure first dhyāna without the uncontaminated. There is a case of cultivating the uncontaminated first dhyāna without cultivating the pure — namely, when an already-attained uncontaminated first dhyāna becomes currently manifest; or when a not-yet-attained uncontaminated first dhyāna becomes currently manifest, without thereby cultivating the pure; or when a not-yet-attained mundane wisdom other than the first dhyāna, or a not-yet-attained uncontaminated wisdom other than the first dhyāna, becomes currently manifest, cultivating the uncontaminated first dhyāna without the pure. As for an already-attained uncontaminated first dhyāna becoming currently manifest: this refers to noble ones — whether trainee
乃至或如來。或為現法樂住故。乃至或為受用聖財故。起曾得無漏初靜慮現在前時。彼勢分尚不及自第二剎那。況能修餘未來功德。
or, indeed, the Tathāgata himself — who, whether for the sake of dwelling happily in this very life, or, indeed, for the sake of enjoying their own noble wealth, give rise to a previously-attained uncontaminated first dhyāna currently manifest — at such a moment, its own force does not even extend to its own second instant, let alone being capable of cultivating any other future excellent quality;
然現前位即是習修故。得名修無漏初靜慮。若未得無漏初靜慮現在前。而不修淨者。謂依初靜慮入正性離生。苦集滅現觀各三心頃。
yet, since the very state of being currently manifest is itself practice-cultivation, this is properly called "cultivating the uncontaminated first dhyāna." As for a not-yet-attained uncontaminated first dhyāna becoming currently manifest, without thereby cultivating the pure: this refers to the moment when, based on the first dhyāna, one enters correctly determined liberation from birth, across the three mind-moments each of the direct realization of suffering, origin, and cessation,
道現觀四心頃。聖者依初靜慮離初靜慮乃至無所有處染。九無間道。九解脫道時。及離非想非非想處染。九無間道。八解脫道時。
and the four mind-moments of the direct realization of the path; or when a noble one, based on the first dhyāna, becomes free from the defilement of the first dhyāna clear through the sphere of nothing-at-all, across the nine uninterrupted paths and nine paths of liberation, and becomes free from the defilement of the sphere of neither-perception-nor-non-perception, across the nine uninterrupted paths and eight paths of liberation;
信勝解依初靜慮練根作見至。無間道。解脫道時。有說。除解脫道時。以此時亦修世俗道故。如是說者。爾時唯修無漏道。以同見道得果故。時解脫阿羅漢。依初靜慮練根作不動。九無間道。八解脫道時。於如是時起未曾得無漏。初靜慮現在前而不修淨。若未得非初靜慮世俗智現在前。而修無漏初靜慮。非淨者。此中餘地以智名說即從第二靜慮近分。乃至非想非非想處。謂聖者以世俗道離初靜慮染。若即第二靜慮近分為加行。彼加行道。九無間道。九解脫道時。即聖者依第二靜慮近分起三無量。初二解脫。前四勝處。不淨觀。持息念。念住。三義觀時。即聖者依第二靜慮。為離第二靜慮乃至非想非非想處染。若世俗為加行。彼加行道時。依第二靜慮。
or when a follower-through-faith, based on the first dhyāna, refines his faculties into becoming a follower-through-vision, at the uninterrupted and liberation paths — some say: excluding the path of liberation, since a mundane path is also cultivated at that moment; according to this latter account, at that moment one cultivates only the uncontaminated path, since this moment is identical to the path of seeing's own attaining of a fruit; or when a time-liberated arhat, based on the first dhyāna, refines his faculties into becoming an unshakeable one, across the nine uninterrupted paths and eight paths of liberation — at all such moments, one gives rise to a previously-unattained uncontaminated first dhyāna currently manifest without thereby cultivating the pure. As for a not-yet-attained mundane wisdom other than the first dhyāna becoming currently manifest, cultivating the uncontaminated first dhyāna without the pure: here, "another ground" spoken of in terms of wisdom refers specifically to everything from the second dhyāna's own proximate access clear through the sphere of neither-perception-nor-non-perception — that is, a noble one becoming free from the defilement of the first dhyāna by means of the mundane path, if the second dhyāna's own proximate access serves as the preparatory practice, at that preparatory path, the nine uninterrupted paths, and the nine paths of liberation; or that same noble one, based on the second dhyāna's own proximate access, giving rise to the three immeasurables, the first two liberations, the first four bases of totality, the contemplation of impurity, mindfulness of breathing, the mindfulness-foundations, and the threefold meaning-contemplation; or that same noble one, based on the second dhyāna, becoming free from the defilement of the second dhyāna clear through the sphere of neither-perception-nor-non-perception, if the mundane serves as the preparatory practice, at that preparatory path, based on the second dhyāna,
信勝解練根作見至。時解脫練根作不動。若世俗為加行。彼加行道時。雜修第二靜慮中間心時。即聖者依第二靜慮。引發五通諸加行道。五無間道。二解脫道。及世俗他心智通解脫道時。即聖者依第二靜慮。起四無量。初二解脫。前四勝處。不淨觀。世俗念住。三義觀七處善。有說。亦起持息念時。依第二靜慮起無礙解。及世俗無礙解增長時。依第二靜慮。起空空無願無願無相無相。及增長時。即聖者以世俗道離第二靜慮染。若即第三靜慮近分為加行。彼加行道。九無間道。九解脫道時。即聖者依第三靜慮近分。起三無量。不淨觀。持息念。念住三義觀時。即聖者依第三靜慮。為離第三靜慮。乃至非想非非想處染。若世俗為加行。彼加行道時。依第三靜慮信勝解練根作見至。乃至起空空無願無願無相無相。及增長時。廣如第二靜慮說。差別者除解脫勝處喜無量。餘皆如前。即聖者以世俗道。離第三靜慮染。若即第四靜慮近分為加行。彼加行道。九無間道。九解脫道時。即聖者依第四靜慮近分。起三無量。
refines his faculties into becoming a follower-through-vision, or a time-liberated one refines his faculties into becoming an unshakeable one, if the mundane serves as the preparatory practice, at that preparatory path; or at the moment of the intermediate mind of interwoven practice based on the second dhyāna; or that same noble one, based on the second dhyāna, drawing forth the five superknowledges, at 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; or that same noble one, based on the second dhyāna, giving rise to the four immeasurables, the first two liberations, the first four bases of totality, the contemplation of impurity, mundane mindfulness-foundations, the threefold meaning-contemplation, and the seven excellent bases — some say: also at the moment of giving rise to mindfulness of breathing; or, based on the second dhyāna, at the moment of giving rise to unhindered understanding and the growth of the mundane unhindered understanding; or, based on the second dhyāna, at the moment of giving rise to emptiness-of-emptiness, wishlessness-of-wishlessness, and signlessness-of-signlessness, and their growth; or that same noble one becoming free from the defilement of the second dhyāna by means of the mundane path, if the third dhyāna's own proximate access serves as the preparatory practice, at that preparatory path, the nine uninterrupted paths, and the nine paths of liberation; or that same noble one, based on the third dhyāna's own proximate access, giving rise to the three immeasurables, the contemplation of impurity, mindfulness of breathing, the mindfulness-foundations, and the threefold meaning-contemplation; or that same noble one, based on the third dhyāna, becoming free from the defilement of the third dhyāna clear through the sphere of neither-perception-nor-non-perception, if the mundane serves as the preparatory practice, at that preparatory path, based on the third dhyāna, refining his faculties into a follower-through-vision, and so on clear through giving rise to emptiness-of-emptiness, wishlessness-of-wishlessness, and signlessness-of-signlessness, and their growth — the full account is as explained for the second dhyāna above, the only difference being the exclusion of the liberations, the bases of totality, and the immeasurable of sympathetic joy, everything else remaining the same as before; or that same noble one becoming free from the defilement of the third dhyāna by means of the mundane path, if the fourth dhyāna's own proximate access serves as the preparatory practice, at that preparatory path, the nine uninterrupted paths, and the nine paths of liberation; or that same noble one, based on the fourth dhyāna's own proximate access, giving rise to the three immeasurables,
淨解脫。後四勝處。前八遍處。不淨觀。念住三義觀時。即聖者依第四靜慮。為離第四靜慮。乃至非想非非想處染。若世俗為加行。
the pure liberation, the last four bases of totality, the first eight totality-bases, the contemplation of impurity, the mindfulness-foundations, and the threefold meaning-contemplation; or that same noble one, based on the fourth dhyāna, becoming free from the defilement of the fourth dhyāna clear through the sphere of neither-perception-nor-non-perception, if the mundane serves as the preparatory practice,
彼加行道時。依第四靜慮信勝解練根作見至。時解脫練根作不動。
at that preparatory path, based on the fourth dhyāna, refining his faculties into a follower-through-vision, or a time-liberated one refining his faculties into an unshakeable one.
若世俗為加行。彼加行道時。雜修第四靜慮中間心時。即聖者依第四靜慮。引發五通諸加行道。五無間道。二解脫道。及世俗他心智通解脫道時。即聖者依第四靜慮。起三無量。淨解脫。後四勝處。
if the mundane serves as the preparatory practice, at that preparatory path; or at the moment of the intermediate mind of interwoven practice based on the fourth dhyāna; or that same noble one, based on the fourth dhyāna, drawing forth the five superknowledges, at 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; or that same noble one, based on the fourth dhyāna, giving rise to the three immeasurables, the pure liberation, the last four bases of totality,
前八遍處。不淨觀。世俗念住。三義觀。七處善時。依第四靜慮。
the first eight totality-bases, the contemplation of impurity, mundane mindfulness-foundations, the threefold meaning-contemplation, and the seven excellent bases; or, based on the fourth dhyāna,
起無礙解。及世俗無礙解增長時。起無諍願智邊際定。及增長時。
at the moment of giving rise to unhindered understanding and the growth of the mundane unhindered understanding; or at the moment of giving rise to araṇā-samādhi, wish-knowledge, and boundary concentration, and their growth;
依第四靜慮。起空空無願無願無相無相。及增長時。即聖者以世俗道。離第四靜慮染。若即空無邊處近分為加行。彼加行道。九無間道九解脫道時。即聖者依空無邊處。為離空無邊處。乃至非想非非想處染。若世俗為加行。彼加行道時。依空無邊處。時解脫阿羅漢練根作不動。若世俗為加行。彼加行道時。即聖者起空無邊處。世俗解脫遍處。世俗念住時。依空無邊處起二無礙解。及世俗無礙解增長時。依空無邊處。起空空無願無願無相無相及增長時。即聖者以世俗道。離空無邊處染。若即識無邊處近分為加行。彼加行道。
or, based on the fourth dhyāna, at the moment of giving rise to emptiness-of-emptiness, wishlessness-of-wishlessness, and signlessness-of-signlessness, and their growth; or that same noble one becoming free from the defilement of the fourth dhyāna by means of the mundane path, if the sphere of infinite space's own proximate access serves as the preparatory practice, at that preparatory path, the nine uninterrupted paths, and the nine paths of liberation; or that same noble one, based on the sphere of infinite space, becoming free from the defilement of the sphere of infinite space clear through the sphere of neither-perception-nor-non-perception, if the mundane serves as the preparatory practice, at that preparatory path, based on the sphere of infinite space; or a time-liberated arhat refining his faculties into an unshakeable one, if the mundane serves as the preparatory practice, at that preparatory path; or that same noble one giving rise to the sphere of infinite space's own mundane liberation and totality-base, and mundane mindfulness-foundations; or, based on the sphere of infinite space, giving rise to two kinds of unhindered understanding and the growth of the mundane unhindered understanding; or, based on the sphere of infinite space, giving rise to emptiness-of-emptiness, wishlessness-of-wishlessness, and signlessness-of-signlessness, and their growth; or that same noble one becoming free from the defilement of the sphere of infinite space by means of the mundane path, if the sphere of infinite consciousness's own proximate access serves as the preparatory practice,
九無間道。九解脫道時。即聖者依識無邊處。為離識無邊處。乃至非想非非想處染。若世俗為加行。彼加行道時。餘廣如空無邊處說。即聖者以世俗道。離識無邊處染。若即無所有處近分為加行。
at that preparatory path, the nine uninterrupted paths, and the nine paths of liberation; or that same noble one, based on the sphere of infinite consciousness, becoming free from the defilement of the sphere of infinite consciousness clear through the sphere of neither-perception-nor-non-perception, if the mundane serves as the preparatory practice, at that preparatory path — the full remaining account is as explained for the sphere of infinite space above; or that same noble one becoming free from the defilement of the sphere of infinite consciousness by means of the mundane path, if the sphere of nothing-at-all's own proximate access serves as the preparatory practice,
彼加行道。九無間道。九解脫道時。即聖者依無所有處。為離無所有處。及非想非非想處染。若世俗為加行。彼加行道時。餘亦廣如空無邊處說。差別者除遍處。即聖者以世俗道。離無所有處染。若即非想非非想處近分為加行。彼加行道。九無間道。九解脫道時。
at that preparatory path, the nine uninterrupted paths, and the nine paths of liberation; or that same noble one, based on the sphere of nothing-at-all, becoming free from the defilement of the sphere of nothing-at-all and the sphere of neither-perception-nor-non-perception, if the mundane serves as the preparatory practice, at that preparatory path — the full remaining account is likewise as explained for the sphere of infinite space above, the only difference being the exclusion of the totality-bases; or that same noble one becoming free from the defilement of the sphere of nothing-at-all by means of the mundane path, if the sphere of neither-perception-nor-non-perception's own proximate access serves as the preparatory practice, at that preparatory path, the nine uninterrupted paths, and the nine paths of liberation;
即聖者依非想非非想處。為離非想非非想處染。加行道時。時解脫阿羅漢練根作不動。以非想非非想處為加行。彼加行道時。即聖者起非想非非想解脫念住時。依非想非非想處。起二無礙解。空空。
or that same noble one, based on the sphere of neither-perception-nor-non-perception, becoming free from the defilement of the sphere of neither-perception-nor-non-perception, at the preparatory path; or a time-liberated arhat refining his faculties into an unshakeable one, with the sphere of neither-perception-nor-non-perception serving as the preparatory practice, at that preparatory path; or that same noble one giving rise to the sphere of neither-perception-nor-non-perception's own liberation and mindfulness-foundation; or, based on the sphere of neither-perception-nor-non-perception, giving rise to two kinds of unhindered understanding, emptiness-of-emptiness,
無願無願。無相無相。及增長時。起入滅定想微細心時。於如是時起未曾得。非初靜慮世俗智現在前。而修無漏初靜慮。非淨及未得非初靜慮無漏智現在前。而修無漏初靜慮。非淨者此中餘地以智名說。即從未至定除初靜慮乃至無所有處。謂已離欲染依未至定入正性離生。道類智時依未至定離初靜慮。乃至無所有處染。一切無間解脫道時。離非想非非想處染。九無間道。八解脫道時。已離欲染信勝解。依未至定練根作見至。無間解脫道時。時解脫阿羅漢。依未至定練根作不動。九無間道。八解脫道時。依靜慮中間入正性離生。苦集滅現觀。各三心頃。道現觀四心頃。依靜慮中間。離初靜慮。乃至無所有處染。一切無間解脫道時。離非想非非想處染。九無間道。八解脫道時。依靜慮中間信勝解練根作見至。無間解脫道時。時解脫阿羅漢練根作不動。九無間道。八解脫道時。依第二靜慮入正性離生。苦集滅現觀。各三心頃。道現觀四心頃。依第二靜慮。離第二靜慮。乃至無所有處染。若無漏為加行。一切加行無間解脫道時。離非想非非想處染。若無漏為加行。諸加行道。九無間道。八解脫道時。依第二靜慮。信勝解練根作見至。若無漏為加行。彼加行無間解脫道時。時解脫阿羅漢練根作不動。若無漏為加行。彼加行道。九無間道。八解脫道時。雜修第二靜慮初後心時。
wishlessness-of-wishlessness, and signlessness-of-signlessness, and their growth; or at the moment of giving rise to the subtle mind of the perception belonging to the attainment of cessation — at all such moments, one gives rise to a previously-unattained mundane wisdom other than the first dhyāna currently manifest, cultivating the uncontaminated first dhyāna without the pure. As for a not-yet-attained uncontaminated wisdom other than the first dhyāna becoming currently manifest, cultivating the uncontaminated first dhyāna without the pure: here, "another ground" spoken of in terms of wisdom refers specifically to everything from the stage of proximate access, excluding the first dhyāna, clear through the sphere of nothing-at-all — that is, one already free from the defilement of desire who, based on the stage of proximate access, enters correctly determined liberation from birth, at the moment of the class-knowledge of the path, based on the stage of proximate access, becomes free from the defilement of the first dhyāna clear through the sphere of nothing-at-all, at every uninterrupted and liberation path, and becomes free from the defilement of the sphere of neither-perception-nor-non-perception, across the nine uninterrupted paths and eight paths of liberation; or one already free from the defilement of desire who, as a follower-through-faith, based on the stage of proximate access, refines his faculties into a follower-through-vision, at the uninterrupted and liberation paths; or a time-liberated arhat, based on the stage of proximate access, refining his faculties into an unshakeable one, across the nine uninterrupted paths and eight paths of liberation; or one who, based on the meditative interval, enters correctly determined liberation from birth, across the three mind-moments each of the direct realization of suffering, origin, and cessation, and the four mind-moments of the direct realization of the path, based on the meditative interval, becomes free from the defilement of the first dhyāna clear through the sphere of nothing-at-all, at every uninterrupted and liberation path, and becomes free from the defilement of the sphere of neither-perception-nor-non-perception, across the nine uninterrupted paths and eight paths of liberation; or one who, as a follower-through-faith, based on the meditative interval, refines his faculties into a follower-through-vision, at the uninterrupted and liberation paths; or a time-liberated arhat, based on the meditative interval, refining his faculties into an unshakeable one, across the nine uninterrupted paths and eight paths of liberation; or one who, based on the second dhyāna, enters correctly determined liberation from birth, across the three mind-moments each of the direct realization of suffering, origin, and cessation, and the four mind-moments of the direct realization of the path, based on the second dhyāna, becomes free from the defilement of the second dhyāna clear through the sphere of nothing-at-all, if the uncontaminated serves as the preparatory practice, at every preparatory, uninterrupted, and liberation path, and becomes free from the defilement of the sphere of neither-perception-nor-non-perception, if the uncontaminated serves as the preparatory practice, at every preparatory path, across the nine uninterrupted paths and eight paths of liberation; or one who, based on the second dhyāna, as a follower-through-faith, refines his faculties into a follower-through-vision, if the uncontaminated serves as the preparatory practice, at that preparatory, uninterrupted, and liberation path; or a time-liberated arhat, based on the second dhyāna, refining his faculties into an unshakeable one, if the uncontaminated serves as the preparatory practice, at that preparatory path, across the nine uninterrupted paths and eight paths of liberation; or at the moment of the first and last minds of interwoven practice based on the second dhyāna;
依第二靜慮起無漏他心智通。無漏念住。及無漏二無礙解增長時。
or, based on the second dhyāna, at the moment of giving rise to the uncontaminated mind-reading-knowledge superknowledge, the uncontaminated mindfulness-foundations, and the growth of the two kinds of uncontaminated unhindered understanding;
如依第二靜慮。如是依第三靜慮。依第四靜慮。廣說亦爾。差別者即離彼上染。依空無邊處離空無邊處。乃至無所有處染。若無漏為加行。一切加行無間解脫道時。離非想非非想處染。若無漏為加行。彼加行道。九無間道。八解脫道時。依空無邊處。時解脫阿羅漢練根作不動。若無漏為加行。彼加行道。九無間道。八解脫道時。起無漏空無邊處解脫無漏念住。及無漏二無礙解增長時。如依空無邊處。如是依識無邊處。依無所有處亦爾。差別者即離彼上染。於如是時起未曾得。非初靜慮無漏智現在前。而修無漏初靜慮非淨。有修淨初靜慮亦無漏。謂未得淨初靜慮現在前。而修無漏若未得無漏初靜慮現在前。而修淨若未得非初靜慮世俗智無漏智彼現在前。而修淨初靜慮及無漏。若未得淨初靜慮現在前而修無漏者。
just as with the second dhyāna, so too, in full, with the third and fourth dhyānas, the only difference being that each becomes free from the defilement of the ground above it; or, based on the sphere of infinite space, 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, 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, across the nine uninterrupted paths and eight paths of liberation; or, based on the sphere of infinite space, a time-liberated arhat refining his faculties into an unshakeable one, if the uncontaminated serves as the preparatory practice, at that preparatory path, across the nine uninterrupted paths and eight paths of liberation; or at the moment of giving rise to the uncontaminated liberation of the sphere of infinite space, the uncontaminated mindfulness-foundations, and the growth of the two kinds of uncontaminated unhindered understanding; just as with the sphere of infinite space, so too with the sphere of infinite consciousness and the sphere of nothing-at-all, the only difference being that each becomes free from the defilement of the ground above it. At all such moments, one gives rise to a previously-unattained uncontaminated wisdom other than the first dhyāna currently manifest, cultivating the uncontaminated first dhyāna without the pure. There is a case of cultivating both the pure and the uncontaminated first dhyāna at once — namely, when a not-yet-attained pure first dhyāna becomes currently manifest, cultivating the uncontaminated; or when a not-yet-attained uncontaminated first dhyāna becomes currently manifest, cultivating the pure; or when a not-yet-attained mundane wisdom or uncontaminated wisdom other than the first dhyāna becomes currently manifest, cultivating both the pure and the uncontaminated first dhyāna together. As for a not-yet-attained pure first dhyāna becoming currently manifest, cultivating the uncontaminated:
謂聖者以世俗道離欲界染。最後起根本地解脫道時。即聖者依初靜慮為離初靜慮乃至非想非非想處染。若世俗為加行。彼加行道時依初靜慮信勝解練根作見至。時解脫練根作不動。若世俗為加行。彼加行道時。雜修初靜慮中間心時。即聖者依初靜慮。引發五通諸加行道。五無間道。二解脫道。及世俗他心智通解脫道時。即聖者依初靜慮起四無量。初二解脫。前四勝處。不淨觀。世俗念住。三義觀。七處善。有說。亦起持息念時。依初靜慮起無礙解。及世俗無礙解增長時。依初靜慮起空空無願無願無相無相。及增長時。於如是時起未曾得。淨初靜慮現在前而修無漏。若未得無漏初靜慮現在前。而修淨者。謂依初靜慮入正性離生。苦集滅現觀各一心頃。若以無漏道離欲界染。最後起根本地解脫道時。依初靜慮為離初靜慮。乃至非想非非想處染。若無漏為加行。彼加行道時。依初靜慮得阿羅漢果。初盡智起時。依初靜慮信勝解練根作見至。若無漏為加行。彼加行道時。時解脫阿羅漢練根作不動。若無漏為加行。彼加行道及最後解脫道時。雜修初靜慮初後心時。依初靜慮起無漏他心智通。無漏念住無漏無礙解增長時。於如是時起未曾得。無漏初靜慮現在前。而修淨。若未得非初靜慮世俗智現在前。而修淨初靜慮及無漏者。此中餘地以智名說。即未至定靜慮中間。謂聖者以世俗道離欲界染。即依未至定起最後解脫道時。依未至定為離初靜慮。乃至非想非非想處染。若世俗為加行。彼加行道時。依未至定已離欲染。信勝解練根作見至。時解脫練根作不動。若世俗為加行。彼加行道時。已離欲染聖者。依未至定起三無量。初二解脫。
this refers to a noble one becoming free from the defilement of the desire realm by means of the mundane path, who, at the final path of liberation, gives rise to a fundamental ground currently manifest; or that same noble one, based on the first dhyāna, becoming free from the defilement of the first dhyāna clear through the sphere of neither-perception-nor-non-perception, if the mundane serves as the preparatory practice, at that preparatory path, based on the first dhyāna, refining his faculties into a follower-through-vision, or a time-liberated one refining his faculties into an unshakeable one, if the mundane serves as the preparatory practice, at that preparatory path; or at the moment of the intermediate mind of interwoven practice based on the first dhyāna; or that same noble one, based on the first dhyāna, drawing forth the five superknowledges, at 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; or that same noble one, based on the first dhyāna, giving rise to the four immeasurables, the first two liberations, the first four bases of totality, the contemplation of impurity, mundane mindfulness-foundations, the threefold meaning-contemplation, and the seven excellent bases — some say: also at the moment of giving rise to mindfulness of breathing; or, based on the first dhyāna, at the moment of giving rise to unhindered understanding and the growth of the mundane unhindered understanding; or, based on the first dhyāna, at the moment of giving rise to emptiness-of-emptiness, wishlessness-of-wishlessness, and signlessness-of-signlessness, and their growth. At all such moments, one gives rise to a previously-unattained pure first dhyāna currently manifest, cultivating the uncontaminated. As for a not-yet-attained uncontaminated first dhyāna becoming currently manifest, cultivating the pure: this refers to the moment when, based on the first dhyāna, one enters correctly determined liberation from birth, across the single mind-moment each of the direct realization of suffering, origin, and cessation; or when, becoming free from the defilement of the desire realm by means of the uncontaminated path, at the final fundamental-ground path of liberation, based on the first dhyāna, one becomes free from the defilement of the first dhyāna clear through the sphere of neither-perception-nor-non-perception, if the uncontaminated serves as the preparatory practice, at that preparatory path; or, based on the first dhyāna, attaining the arhat's fruit at the moment the knowledge of exhaustion first arises; or, based on the first dhyāna, as a follower-through-faith, refining one's faculties into a follower-through-vision, if the uncontaminated serves as the preparatory practice, at that preparatory path; or a time-liberated arhat refining his faculties into an unshakeable one, if the uncontaminated serves as the preparatory practice, at that preparatory path and the final path of liberation; or at the moment of the first and last minds of interwoven practice based on the first dhyāna; or, based on the first dhyāna, at the moment of giving rise to the uncontaminated mind-reading-knowledge superknowledge, the uncontaminated mindfulness-foundations, and the growth of the uncontaminated unhindered understanding. At all such moments, one gives rise to a previously-unattained uncontaminated first dhyāna currently manifest, cultivating the pure. As for a not-yet-attained mundane wisdom other than the first dhyāna becoming currently manifest, cultivating both the pure first dhyāna and the uncontaminated: here, "another ground" spoken of in terms of wisdom refers specifically to the stage of proximate access and the meditative interval — that is, a noble one becoming free from the defilement of the desire realm by means of the mundane path, based on the stage of proximate access, at the final path of liberation, based on the stage of proximate access, becoming free from the defilement of the first dhyāna clear through the sphere of neither-perception-nor-non-perception, if the mundane serves as the preparatory practice, at that preparatory path, based on the stage of proximate access, already free from the defilement of desire, as a follower-through-faith, refining his faculties into a follower-through-vision, or a time-liberated one refining his faculties into an unshakeable one, if the mundane serves as the preparatory practice, at that preparatory path; or a noble one already free from the defilement of desire, based on the stage of proximate access, giving rise to the three immeasurables, the first two liberations,
前四勝處。不淨觀。持息念。世俗念住。三義觀。七處善。起無礙解。及世俗無礙解增長時。起空空無願無願無相無相。及增長時。
the first four bases of totality, the contemplation of impurity, mindfulness of breathing, mundane mindfulness-foundations, the threefold meaning-contemplation, and the seven excellent bases; or at the moment of giving rise to unhindered understanding and the growth of the mundane unhindered understanding; or at the moment of giving rise to emptiness-of-emptiness, wishlessness-of-wishlessness, and signlessness-of-signlessness, and their growth;
即聖者依靜慮中間。為離初靜慮。乃至非想非非想處染。若世俗為加行。彼加行道時。依靜慮中間。信勝解練根作見至。時解脫練根作不動。若世俗為加行。彼加行道時。即聖者依靜慮中間。起三無量。初二解脫。前四勝處。不淨觀。持息念。世俗念住。三義觀。
or that same noble one, based on the meditative interval, becoming free from the defilement of the first dhyāna clear through the sphere of neither-perception-nor-non-perception, if the mundane serves as the preparatory practice, at that preparatory path, based on the meditative interval, refining his faculties into a follower-through-vision, or a time-liberated one refining his faculties into an unshakeable one, if the mundane serves as the preparatory practice, at that preparatory path; or that same noble one, based on the meditative interval, giving rise to the three immeasurables, the first two liberations, the first four bases of totality, the contemplation of impurity, mindfulness of breathing, mundane mindfulness-foundations, and the threefold meaning-contemplation;
七處善。起無礙解。及世俗無礙解增長時。起空空無願無願無相無相。及增長時。於如是時起未曾得。非初靜慮世俗智現在前。而修淨初靜慮及無漏。及未得非初靜慮無漏智現在前。而修淨初靜慮及無漏者。此中餘地以智名說。即從未至定除初靜慮。乃至無所有處。謂以無漏道離欲界染。即依未至定起最後解脫道時。依未至定為離初靜慮。乃至非想非非想處染。若無漏為加行。彼加行道時。
and the seven excellent bases; or at the moment of giving rise to unhindered understanding and the growth of the mundane unhindered understanding; or at the moment of giving rise to emptiness-of-emptiness, wishlessness-of-wishlessness, and signlessness-of-signlessness, and their growth. At all such moments, one gives rise to a previously-unattained mundane wisdom other than the first dhyāna currently manifest, cultivating both the pure first dhyāna and the uncontaminated. As for a not-yet-attained uncontaminated wisdom other than the first dhyāna becoming currently manifest, cultivating both the pure first dhyāna and the uncontaminated: here, "another ground" spoken of in terms of wisdom refers specifically to everything from the stage of proximate access, excluding the first dhyāna, clear through the sphere of nothing-at-all — that is, becoming free from the defilement of the desire realm by means of the uncontaminated path, based on the stage of proximate access, at the final path of liberation, based on the stage of proximate access, becoming free from the defilement of the first dhyāna clear through the sphere of neither-perception-nor-non-perception, if the uncontaminated serves as the preparatory practice, at that preparatory path;
依未至定得阿羅漢果。初盡智起時。依未至定已離欲染。信勝解練根作見至。若無漏為加行。彼加行道時。時解脫練根作不動。若無漏為加行。彼加行道。及最後解脫道時。已離欲染聖者。依未至定起無漏念住。及無漏無礙解增長時。依靜慮中間入正性離生。苦集滅現觀各一心頃。依靜慮中間為離初靜慮。乃至非想非非想處染。
or, based on the stage of proximate access, attaining the arhat's fruit at the moment the knowledge of exhaustion first arises; or, based on the stage of proximate access, already free from the defilement of desire, as a follower-through-faith, refining one's faculties into a follower-through-vision, if the uncontaminated serves as the preparatory practice, at that preparatory path; or a time-liberated one refining his faculties into an unshakeable one, if the uncontaminated serves as the preparatory practice, at that preparatory path and the final path of liberation; or a noble one already free from the defilement of desire, based on the stage of proximate access, giving rise to the uncontaminated mindfulness-foundations and the growth of the uncontaminated unhindered understanding; or, based on the meditative interval, entering correctly determined liberation from birth, across the single mind-moment each of the direct realization of suffering, origin, and cessation; or, based on the meditative interval, becoming free from the defilement of the first dhyāna clear through the sphere of neither-perception-nor-non-perception,
若無漏為加行。彼加行道時。依靜慮中間得阿羅漢果。初盡智起時。依靜慮中間信勝解練根作見至。若無漏為加行。彼加行道時。
if the uncontaminated serves as the preparatory practice, at that preparatory path; or, based on the meditative interval, attaining the arhat's fruit at the moment the knowledge of exhaustion first arises; or, based on the meditative interval, as a follower-through-faith, refining one's faculties into a follower-through-vision, if the uncontaminated serves as the preparatory practice, at that preparatory path;
時解脫練根作不動。若無漏為加行。彼加行道。及最後解脫道時。
or a time-liberated one refining his faculties into an unshakeable one, if the uncontaminated serves as the preparatory practice, at that preparatory path and the final path of liberation;
依靜慮中間起無漏念住。及無漏無礙解增長時。依第二靜慮入正性離生。苦集滅現觀各一心頃。依第二靜慮。得阿羅漢果初盡智起時。依第二靜慮時解脫練根作不動。最後解脫道時。如說。依第二靜慮。依第三第四靜慮亦應如是說。依空無邊處得阿羅漢果。初盡智起時。依空無邊處時解脫練根作不動。最後解脫道時。如說。依空無邊處。依識無邊處。無所有處。亦應如是說。於如是時起未曾得。非初靜慮無漏智現在前。而修淨初靜慮及無漏。
or, based on the meditative interval, giving rise to the uncontaminated mindfulness-foundations and the growth of the uncontaminated unhindered understanding; or, based on the second dhyāna, entering correctly determined liberation from birth, across the single mind-moment each of the direct realization of suffering, origin, and cessation; or, based on the second dhyāna, attaining the arhat's fruit at the moment the knowledge of exhaustion first arises; or, based on the second dhyāna, a time-liberated one refining his faculties into an unshakeable one, at the final path of liberation — just as stated for the second dhyāna, so too should the very same be said for the third and fourth dhyānas; or, based on the sphere of infinite space, attaining the arhat's fruit at the moment the knowledge of exhaustion first arises; or, based on the sphere of infinite space, a time-liberated one refining his faculties into an unshakeable one, at the final path of liberation — just as stated for the sphere of infinite space, so too should the very same be said for the sphere of infinite consciousness and the sphere of nothing-at-all. At all such moments, one gives rise to a previously-unattained uncontaminated wisdom other than the first dhyāna currently manifest, cultivating both the pure first dhyāna and the uncontaminated.
The sheer scale of this final census — cycling the same roughly two dozen named practices through every dhyāna and formless sphere, then through every possible pairing of pure and uncontaminated cultivation — is this fascicle's own quiet demonstration of its opening insight: cultivation is never a single monolithic act, and a genuinely complete account of "what cultivates what" requires checking every one of these specific practices against every possible combination, one careful case at a time, rather than assuming any general answer could cover them all.
Fascicle 163 Complete
This closes fascicle 163 of Ru-Yi's translation, drawn from the treatise's true CBETA boundary. Fascicle 163 continues the Object-Condition Nyāsa (緣納息第二之二) of the Concentration Aggregate, working through the pure first dhyāna's four portions (conforming to regression, abiding, advancement, and penetration), an intricate census of what is kept, lost, and regained across death and rebirth, the fourfold definition of cultivation and why an already-attained dharma does not cultivate a future instance of itself (illustrated by the Buddha's own final nirvāṇa), and an enormous combinatorial census of every practice and practitioner-type that cultivates the pure and uncontaminated first dhyāna together or apart. Fascicle 164 continues within this same Object-Condition Nyāsa.