Every Stage's Full Inventory
Fascicle 170 completes the Subsumption Nyāsa's (攝納息第三之五) causal analysis of the sixty-five equipoises — cause versus object, then immediately-preceding condition versus object, worked through every pure and uncontaminated dhyāna and formless sphere — before closing with a vivid worked example of simultaneous gain and loss, and a full table of the minimum and maximum equipoise-count possessed at every stage of the path, up through the Buddha and both types of pratyekabuddha. 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 170 continues the Subsumption Nyāsa (攝納息第三之五) within the Concentration Aggregate (定蘊第七), directly following fascicle 169's tetralemma analysis of the sixty-five equipoises. Terms established across fascicles 93–169 recur here and are not re-explained at each occurrence. Given the density of the numeric enumerations in this fascicle, every count has been checked against the source text.
Classical text is set in the left-hand column below, our English in the right.
1. The Pure Dhyānas and Formless Spheres: Cause Versus Object
Fascicle 170 opens by finishing the causal-versus-object tetralemma project that fascicle 169 broke off mid-argument, now applying it to every pure dhyāna and pure formless sphere in turn — for each one, precisely how many other equipoises take it as their cause without taking it as their object, as their object without taking it as their cause, as both, or as neither.
問若等至隨以何淨靜慮為因。即以彼為所緣耶。設等至隨以何淨靜 慮為所緣。即以彼為因耶。答依一一淨靜慮。皆應作四句。依淨初 靜慮作四句者。有等至以淨初靜慮為因。而非所緣。此有十五。謂 四無量。二解脫。四勝處。二無礙解。三通所依。有等至以淨初靜 慮為所緣。而非因。此有九。謂味相應初靜慮。淨上三靜慮。無漏 四靜慮。願智所依。有等至以淨初靜慮為因。亦作所緣。此有六。
Question: whatever pure dhyāna an equipoise takes as its cause, does it also take that same dhyāna as its object? Conversely, whatever pure dhyāna an equipoise takes as its object, does it also take that same dhyāna as its cause? Answer: a full tetralemma must be formed for each and every pure dhyāna in turn. Forming the tetralemma with respect to the pure first dhyāna: the equipoises that take the pure first dhyāna as their cause but not as their object number fifteen — namely, the four immeasurables, two liberations, four bases of vanquishing, two of the unhindered understandings, and the basis of three superknowledges. The equipoises that take the pure first dhyāna as their object but not as their cause number nine — namely, the flavor-associated first dhyāna, the pure upper three dhyānas, the uncontaminated four dhyānas, and the basis of wish-knowledge. The equipoises that take the pure first dhyāna as both their cause and their object number six —
謂淨初靜慮。二無礙解。三通所依。有等至不以淨初靜慮為因。亦 非所緣。此有三十五。謂七味相應。淨四無色。無漏三無色。後四 勝處。六解脫。十遍處。無諍所依。依淨第二靜慮作四句者。有等 至以淨第二靜慮為因。而非所緣。此有十四。謂四無量。二解脫。
namely, the pure first dhyāna, two of the unhindered understandings, and the basis of three superknowledges. The equipoises that take the pure first dhyāna as neither their cause nor their object number thirty-five — namely, the seven remaining flavor-associated attainments, the pure four formless spheres, the uncontaminated three formless spheres, the last four bases of vanquishing, six liberations, the ten totality-bases, and the basis of non-contention. Forming the tetralemma with respect to the pure second dhyāna: the equipoises that take the pure second dhyāna as their cause but not as their object number fourteen — namely, the four immeasurables, two liberations,
四勝處。法無礙解。三通所依。有等至以淨第二靜慮為所緣。而非 因。此有九。謂味相應第一靜慮。淨初第三第四靜慮。無漏四靜 慮。願智所依。有等至以淨第二靜慮為因。亦作所緣。此有六。謂 淨第二靜慮。二無礙解。三通所依。有等至不以淨第二靜慮為因。
four bases of vanquishing, the unhindered understanding of dharma, and the basis of three superknowledges. The equipoises that take the pure second dhyāna as their object but not as their cause number nine — namely, the flavor-associated first dhyāna, the pure first, third, and fourth dhyānas, the uncontaminated four dhyānas, and the basis of wish-knowledge. The equipoises that take the pure second dhyāna as both their cause and their object number six — namely, the pure second dhyāna, two of the unhindered understandings, and the basis of three superknowledges. The equipoises that take the pure second dhyāna as neither their cause
亦非所緣。此有三十六。謂七味相應。淨四無色。無漏三無色。後 四勝處。六解脫。十遍處。無諍。詞無礙解所依。依淨第三靜慮作 四句者。有等至以淨第三靜慮為因。而非所緣。此有七。謂三無 量。法無礙解。三通所依。有等至以淨第三靜慮為所緣。而非因。
nor their object number thirty-six — namely, the seven remaining flavor-associated attainments, the pure four formless spheres, the uncontaminated three formless spheres, the last four bases of vanquishing, six liberations, the ten totality-bases, non-contention, and the basis of the unhindered understanding of language. Forming the tetralemma with respect to the pure third dhyāna: the equipoises that take the pure third dhyāna as their cause but not as their object number seven — namely, the three immeasurables, the unhindered understanding of dharma, and the basis of three superknowledges. The equipoises that take the pure third dhyāna as their object but not as their cause
此有九。謂自地味相應。淨初第二第四靜慮。無漏四靜慮。願智所 依。有等至以淨第三靜慮為因。亦作所緣。此有六。謂淨第三靜 慮。二無礙解。三通所依。有等至不以淨第三靜慮為因。亦非所 緣。此有四十三。謂七味相應。淨四無色。無漏三無色。喜無量。
number nine — namely, that same ground's own flavor-associated attainment, the pure first, second, and fourth dhyānas, the uncontaminated four dhyānas, and the basis of wish-knowledge. The equipoises that take the pure third dhyāna as both their cause and their object number six — namely, the pure third dhyāna, two of the unhindered understandings, and the basis of three superknowledges. The equipoises that take the pure third dhyāna as neither their cause nor their object number forty-three — namely, the seven remaining flavor-associated attainments, the pure four formless spheres, the uncontaminated three formless spheres, the immeasurable of joy,
八勝處。八解脫。十遍處。無諍。詞無礙解所依。依淨第四靜慮作 四句者。有等至以淨第四靜慮為因。而非所緣。此有二十一。謂三 無量。淨解脫。後四勝處。前八遍處。法無礙解。無諍。三通所 依。有等至以淨第四靜慮為所緣。而非因。此有八。謂味相應第四 靜慮。淨下三靜慮。無漏四靜慮。有等至以淨第四靜慮為因。亦作 所緣。此有七。謂淨第四靜慮。二無礙解。三通願智所依。有等至 不以淨第四靜慮為因。亦非所緣。此有二十九。謂七味相應。淨四 無色。無漏三無色。喜無量。七解脫。前四勝處。後二遍處。詞無 礙解所依。
the eight bases of vanquishing, eight liberations, the ten totality-bases, non-contention, and the basis of the unhindered understanding of language. Forming the tetralemma with respect to the pure fourth dhyāna: the equipoises that take the pure fourth dhyāna as their cause but not as their object number twenty-one — namely, the three immeasurables, the pure liberation, the last four bases of vanquishing, the first eight totality-bases, the unhindered understanding of dharma, non-contention, and the basis of three superknowledges. The equipoises that take the pure fourth dhyāna as their object but not as their cause number eight — namely, the flavor-associated fourth dhyāna, the pure lower three dhyānas, and the uncontaminated four dhyānas. The equipoises that take the pure fourth dhyāna as both their cause and their object number seven — namely, the pure fourth dhyāna, two of the unhindered understandings, and the basis of three superknowledges and wish-knowledge. The equipoises that take the pure fourth dhyāna as neither their cause nor their object number twenty-nine — namely, the seven remaining flavor-associated attainments, the pure four formless spheres, the uncontaminated three formless spheres, the immeasurable of joy, seven liberations, the first four bases of vanquishing, the last two totality-bases, and the basis of the unhindered understanding of language.
問若等至隨以何淨無色為因。即以彼為所緣耶。設等至隨以何淨無 色為所緣。即以彼為因耶。答下三淨無色。若等至隨以彼為因。亦 即以彼為所緣。有等至以彼為所緣。而不以彼為因。淨非想非非想 處。應作四句。於中若等至以淨空無邊處為所緣。而不以彼為因 者。有十一。謂淨無漏四靜慮。自地味相應。無漏願智所依。若等 至以淨識無邊處為所緣。而不以彼為因者。有十四。謂淨無漏四靜 慮。無漏初二無色。淨空無邊處。即彼解脫。自地味相應願智所 依。若等至以淨無所有處為所緣。而不以彼為因者。有十七。謂淨 無漏四靜慮。無漏三無色。淨初二無色。及初二無色解脫。自地味 相應願智所依。依淨非想非非想處作四句者。有等至以淨非想非非 想處為因。而非所緣。此有一。謂滅想受解脫。有等至以淨非想非 非想處為所緣。而非因此有十九。謂淨無漏四靜慮。三無色。及三 無色解脫。自地味相應。願智所依。有等至以淨非想非非想處為 因。亦作所緣。此有五。謂淨非想非非想處。即彼解脫二無礙解。
Question: whatever pure formless attainment an equipoise takes as its cause, does it also take that same attainment as its object? Conversely, whatever pure formless attainment an equipoise takes as its object, does it also take that same attainment as its cause? Answer: for the lower three pure formless spheres, whatever an equipoise takes as its cause, it does indeed also take as its object; there are, however, equipoises that take one of these as their object without taking it as their cause. As for the pure sphere of neither-perception-nor-non-perception, a full tetralemma must be formed. Among these, the equipoises that take the pure sphere of infinite space as their object without taking it as their cause number eleven — namely, the pure and uncontaminated four dhyānas, that same ground's own flavor-associated attainment, and the basis of uncontaminated wish-knowledge. The equipoises that take the pure sphere of infinite consciousness as their object without taking it as their cause number fourteen — namely, the pure and uncontaminated four dhyānas, the uncontaminated first two formless spheres, the pure sphere of infinite space and its own liberation, that same ground's own flavor-associated attainment, and the basis of wish-knowledge. The equipoises that take the pure sphere of nothing-at-all as their object without taking it as their cause number seventeen — namely, the pure and uncontaminated four dhyānas, the uncontaminated three formless spheres, the pure first two formless spheres and the liberations of the first two formless spheres, that same ground's own flavor-associated attainment, and the basis of wish-knowledge. Forming the tetralemma with respect to the pure sphere of neither-perception-nor-non-perception: the equipoises that take the pure sphere of neither-perception-nor-non-perception as their cause but not as their object number one — namely, the liberation of the cessation of perception and feeling. The equipoises that take the pure sphere of neither-perception-nor-non-perception as their object but not as their cause number nineteen — namely, the pure and uncontaminated four dhyānas, the three formless spheres and their liberations, that same ground's own flavor-associated attainment, and the basis of wish-knowledge. The equipoises that take the pure sphere of neither-perception-nor-non-perception as both their cause and their object number five — namely, the pure sphere of neither-perception-nor-non-perception, its own liberation, two of the unhindered understandings,
漏盡通所依。有等至不以淨非想非非想處為因。亦非所緣。此有四 十。謂七味相應四無量。初三解脫。八勝處。十遍處。二無礙解。
and the basis of the superknowledge of the extinction of contaminants. The equipoises that take the pure sphere of neither-perception-nor-non-perception as neither their cause nor their object number forty — namely, the seven remaining flavor-associated attainments, the four immeasurables, the first three liberations, the eight bases of vanquishing, the ten totality-bases, two of the unhindered understandings,
無諍。五通所依。
non-contention, and the basis of the five superknowledges.
Watching the same four-cornered method run identically across the pure dhyānas as it did for the uncontaminated ones in fascicle 169 reveals the underlying architecture of this whole multi-fascicle project: the treatise is not inventing a new method for each new category, but patiently applying one single rigorous tool to an ever-widening set of objects, trusting the reader to recognize the pattern rather than re-explaining it each time.
2. The Uncontaminated Attainments: Cause Versus Object, Concluded
The cause-versus-object analysis concludes with the uncontaminated dhyānas and formless spheres, completing the picture begun in fascicle 169 for how a noble attainment's causal ancestry differs from what it merely takes as its object of contemplation.
問若等至隨以何無漏靜慮為因。即以彼為所緣耶。設等至隨以何無 漏靜慮為所緣。即以彼為因耶。答諸等至隨以彼無漏靜慮為因。亦 即以彼為所緣。有等至以彼無漏靜慮為所緣。而不以彼為因。於中 若等至以無漏初靜慮為所緣。而不以彼為因者。有十。謂淨四靜 慮。四無色。非想非非想處。解脫。願智所依。如無漏初靜慮。無 漏第二第三第四靜慮亦爾。
Question: whatever uncontaminated dhyāna an equipoise takes as its cause, does it also take that same dhyāna as its object? Conversely, whatever uncontaminated dhyāna an equipoise takes as its object, does it also take that same dhyāna as its cause? Answer: whatever uncontaminated dhyāna a given equipoise takes as its cause, it does indeed also take that same dhyāna as its object; but there are equipoises that take a given uncontaminated dhyāna as their object without taking it as their cause. Among these, the equipoises that take the uncontaminated first dhyāna as their object without taking it as their cause number ten — namely, the pure four dhyānas, the four formless spheres, the sphere of neither-perception-nor-non-perception, its liberation, and the basis of wish-knowledge. Just as with the uncontaminated first dhyāna, so too with the uncontaminated second, third, and fourth dhyānas.
問若等至隨以何無漏無色為因。即以彼為所緣耶。設等至隨以何無 漏無色為所緣。即以彼為因耶。答依一一無漏無色皆應作四句。依 無漏空無邊處作四句者。有等至以無漏空無邊處為因。而非所緣。
Question: whatever uncontaminated formless attainment an equipoise takes as its cause, does it also take that same attainment as its object? Conversely, whatever uncontaminated formless attainment an equipoise takes as its object, does it also take that same attainment as its cause? Answer: a full tetralemma must be formed for each and every uncontaminated formless attainment in turn. Forming the tetralemma with respect to the uncontaminated sphere of infinite space: the equipoises that take the uncontaminated sphere of infinite space as their cause but not as their object
此有一。謂他心通所依。有等至以無漏空無邊處為所緣。而非因。
number one — namely, the basis of the superknowledge of others' minds. The equipoises that take the uncontaminated sphere of infinite space as their object but not as their cause
此有十。謂淨四靜慮。四無色。非想非非想處。解脫願智所依。有 等至以無漏空無邊處為因。亦作所緣。此有十三。謂無漏四靜慮。
number ten — namely, the pure four dhyānas, the four formless spheres, the sphere of neither-perception-nor-non-perception, its liberation, and the basis of wish-knowledge. The equipoises that take the uncontaminated sphere of infinite space as both their cause and their object number thirteen — namely, the uncontaminated four dhyānas,
三無色。下三無色解脫。二無礙解。漏盡通所依。有等至不以無漏 空無邊處為因。亦非所緣。此有四十一。謂八味相應四無量。四解 脫。八勝處。十遍處。二無礙解。無諍。四通所依。如無漏空無邊 處。無漏識無邊處無所有處亦爾。
the three formless spheres, the liberations of the lower three formless spheres, two of the unhindered understandings, and the basis of the superknowledge of the extinction of contaminants. The equipoises that take the uncontaminated sphere of infinite space as neither their cause nor their object number forty-one — namely, the eight flavor-associated attainments, the four immeasurables, four liberations, the eight bases of vanquishing, the ten totality-bases, two of the unhindered understandings, non-contention, and the basis of the four superknowledges. Just as with the uncontaminated sphere of infinite space, so too with the uncontaminated spheres of infinite consciousness and nothing-at-all.
That an uncontaminated dhyāna can take a lower, still-contaminated dhyāna as its object without that lower dhyāna having caused it is a small but important piece of Abhidharma psychology: wisdom can examine what it has already transcended, and taking something as an object of analysis never implies dependence on it.
3. A New Pairing: Immediately-Preceding Condition Versus Object
The fascicle now pivots to a structurally parallel but conceptually distinct question: rather than cause versus object, it runs the identical four-cornered method crossing the immediately-preceding condition against the object, for every flavor-associated, pure, and uncontaminated dhyāna in turn — asking, for instance, whether whatever a given mind-moment directly follows is necessarily also what it takes as its object of contemplation.
問若等至隨以何味相應靜慮為等無間。即以彼為所緣耶。設等至隨 以何味相應靜慮為所緣。即以彼為等無間耶。答依一一味相應靜慮 皆應作四句。依味相應初靜慮作四句者。有等至以味相應初靜慮為 等無間。而非所緣。此有十三。謂四無量。初二解脫。前四勝處。
Question: whatever flavor-associated dhyāna an equipoise takes as its immediately-preceding condition, does it also take that same dhyāna as its object? Conversely, whatever flavor-associated dhyāna an equipoise takes as its object, does it also take that same dhyāna as its immediately-preceding condition? Answer: a full tetralemma must be formed for each and every flavor-associated dhyāna in turn. Forming the tetralemma with respect to the flavor-associated first dhyāna: the equipoises that take the flavor-associated first dhyāna as their immediately-preceding condition but not as their object number thirteen — namely, the four immeasurables, the first two liberations, the first four bases of vanquishing,
三通所依。有等至以味相應初靜慮為所緣。而非等無間。此有十。
and the basis of three superknowledges. The equipoises that take the flavor-associated first dhyāna as their object but not as their immediately-preceding condition number ten —
謂淨上三靜慮。無漏四靜慮。義無礙解。漏盡通。願智所依。有等 至以味相應初靜慮為等無間。亦作所緣。此有四。謂自地味相應。
namely, the pure upper three dhyānas, the uncontaminated four dhyānas, the unhindered understanding of meaning, the superknowledge of the extinction of contaminants, and the basis of wish-knowledge. The equipoises that take the flavor-associated first dhyāna as both their immediately-preceding condition and their object number four — namely, that same ground's own flavor-associated attainment,
淨二通所依。有等至不以味相應初靜慮為等無間。亦非所緣。此有 三十八。謂七味相應淨四無色。無漏三無色。六解脫。後四勝處。
the pure attainment, and the basis of two superknowledges. The equipoises that take the flavor-associated first dhyāna as neither their immediately-preceding condition nor their object number thirty-eight — namely, the seven remaining flavor-associated attainments, the pure four formless spheres, the uncontaminated three formless spheres, six liberations, the last four bases of vanquishing,
十遍處。無諍。三無礙解所依。依味相應第二靜慮作四句者。有等 至以味相應第二靜慮為等無間。而非所緣。此有十三。謂四無量。
the ten totality-bases, non-contention, and the basis of three of the unhindered understandings. Forming the tetralemma with respect to the flavor-associated second dhyāna: the equipoises that take the flavor-associated second dhyāna as their immediately-preceding condition but not as their object number thirteen — namely, the four immeasurables,
初二解脫。前四勝處。三通所依。有等至以味相應第二靜慮為所 緣。而非等無間。此有九。謂淨上二靜慮。無漏四靜慮。義無礙 解。漏盡通。願智所依。有等至以味相應第二靜慮為等無間。亦作 所緣。此有五。謂自地味相應。淨初二靜慮。二通所依。有等至不 以味相應第二靜慮為等無間。亦非所緣。此有三十八。謂七味相 應。淨四無色。無漏三無色。六解脫。後四勝處。十遍處。無諍。
the first two liberations, the first four bases of vanquishing, and the basis of three superknowledges. The equipoises that take the flavor-associated second dhyāna as their object but not as their immediately-preceding condition number nine — namely, the pure upper two dhyānas, the uncontaminated four dhyānas, the unhindered understanding of meaning, the superknowledge of the extinction of contaminants, and the basis of wish-knowledge. The equipoises that take the flavor-associated second dhyāna as both their immediately-preceding condition and their object number five — namely, that same ground's own flavor-associated attainment, the pure first two dhyānas, and the basis of two superknowledges. The equipoises that take the flavor-associated second dhyāna as neither their immediately-preceding condition nor their object number thirty-eight — namely, the seven remaining flavor-associated attainments, the pure four formless spheres, the uncontaminated three formless spheres, six liberations, the last four bases of vanquishing, the ten totality-bases, non-contention, and
三無礙解所依。依味相應第三靜慮作四句者。有等至以味相應第三 靜慮為等無間。而非所緣。此有六。謂三無量。三通所依。有等至 以味相應第三靜慮為所緣。而非等無間。此有九。謂淨二靜慮。無 漏四靜慮。義無礙解。漏盡通。願智所依。有等至以味相應第三靜 慮為等無間。亦作所緣。此有五。謂自地味相應淨第二第三靜慮。
the basis of three of the unhindered understandings. Forming the tetralemma with respect to the flavor-associated third dhyāna: the equipoises that take the flavor-associated third dhyāna as their immediately-preceding condition but not as their object number six — namely, the three immeasurables and the basis of three superknowledges. The equipoises that take the flavor-associated third dhyāna as their object but not as their immediately-preceding condition number nine — namely, the pure two dhyānas, the uncontaminated four dhyānas, the unhindered understanding of meaning, the superknowledge of the extinction of contaminants, and the basis of wish-knowledge. The equipoises that take the flavor-associated third dhyāna as both their immediately-preceding condition and their object number five — namely, that same ground's own flavor-associated attainment, the pure second and third dhyānas,
二通所依。有等至不以味相應第三靜慮為等無間。亦非所緣。此有 四十五。謂七味相應。淨四無色。無漏三無色。喜無量。八解脫。
and the basis of two superknowledges. The equipoises that take the flavor-associated third dhyāna as neither their immediately-preceding condition nor their object number forty-five — namely, the seven remaining flavor-associated attainments, the pure four formless spheres, the uncontaminated three formless spheres, the immeasurable of joy, eight liberations,
八勝處。十遍處。無諍。三無礙解所依。依味相應第四靜慮作四句 者。有等至以味相應第四靜慮為等無間。而非所緣。此有十九。謂 三無量。淨解脫。後四勝處。前八遍處。三通所依。有等至以味相 應第四靜慮為所緣。而非等無間。此有九。謂淨二靜慮。無漏四靜 慮。義無礙解。漏盡通。願智所依。有等至以味相應第四靜慮為等 無間。亦作所緣。此有五。謂自地味相應。淨第三第四靜慮。二通 所依。有等至不以味相應第四靜慮為等無間。亦非所緣。此有三十 二。謂七味相應。淨四無色。無漏三無色。喜無量。七解脫。前四 勝處。後二遍處。無諍。三無礙解所依。
the eight bases of vanquishing, the ten totality-bases, non-contention, and the basis of three of the unhindered understandings. Forming the tetralemma with respect to the flavor-associated fourth dhyāna: the equipoises that take the flavor-associated fourth dhyāna as their immediately-preceding condition but not as their object number nineteen — namely, the three immeasurables, the pure liberation, the last four bases of vanquishing, the first eight totality-bases, and the basis of three superknowledges. The equipoises that take the flavor-associated fourth dhyāna as their object but not as their immediately-preceding condition number nine — namely, the pure two dhyānas, the uncontaminated four dhyānas, the unhindered understanding of meaning, the superknowledge of the extinction of contaminants, and the basis of wish-knowledge. The equipoises that take the flavor-associated fourth dhyāna as both their immediately-preceding condition and their object number five — namely, that same ground's own flavor-associated attainment, the pure third and fourth dhyānas, and the basis of two superknowledges. The equipoises that take the flavor-associated fourth dhyāna as neither their immediately-preceding condition nor their object number thirty-two — namely, the seven remaining flavor-associated attainments, the pure four formless spheres, the uncontaminated three formless spheres, the immeasurable of joy, seven liberations, the first four bases of vanquishing, the last two totality-bases, non-contention, and the basis of three of the unhindered understandings.
This shift from cause-versus-object to immediately-preceding-condition-versus-object might look like mere repetition of the same exercise, but it isn't: a thought can follow immediately after another thought in time without taking that thought as its object at all, just as it can take something as its object while being caused by something else entirely — three different relations (cause, temporal antecedent, and object) that happen to overlap constantly but never necessarily.
4. Immediately-Preceding Condition Versus Object, for the Formless Spheres
The parallel analysis continues through the flavor-associated and pure formless spheres, working out the same four-cornered breakdown of immediately-preceding condition against object for the spheres of infinite space, infinite consciousness, nothing-at-all, and neither-perception-nor-non-perception.
問若等至隨以何味相應無色為等無間。即以彼為所緣耶。設等至隨 以何味相應無色為所緣。即以彼為等無間耶。答諸等至隨以彼味相 應無色為等無間。亦即以彼為所緣。有等至以彼味相應無色為所緣 而不以彼為等無間。於中若等至以味相應空無邊處為所緣。而不以 彼為等無間者。有十一。謂淨三靜慮。無漏四靜慮。自地無漏。義 無礙解。漏盡通。願智所依。若等至以味相應識無邊處為所緣。而 不以彼為等無間者。有十三。謂淨無漏。四靜慮。無漏初二無色義 無礙解漏盡通。願智所依。若等至以味相應無所有處為所緣。而不 以彼為等無間者。有十六。謂淨無漏。四靜慮。淨空無邊處。即彼 解脫。無漏三無色。義無礙解。漏盡通。願智所依。若等至以味相 應非想非非想處為所緣而不以彼為等無間者。有十八。謂淨無漏。
Question: whatever flavor-associated formless attainment an equipoise takes as its immediately-preceding condition, does it also take that same attainment as its object? Conversely, whatever flavor-associated formless attainment an equipoise takes as its object, does it also take that same attainment as its immediately-preceding condition? Answer: whatever flavor-associated formless attainment a given equipoise takes as its immediately-preceding condition, it does indeed also take that same attainment as its object; but there are equipoises that take a given flavor-associated formless attainment as their object without taking it as their immediately-preceding condition. Among these, the equipoises that take the flavor-associated sphere of infinite space as their object without taking it as their immediately-preceding condition number eleven — namely, the pure three dhyānas, the uncontaminated four dhyānas, that same ground's own uncontaminated attainment, the unhindered understanding of meaning, the superknowledge of the extinction of contaminants, and the basis of wish-knowledge. The equipoises that take the flavor-associated sphere of infinite consciousness as their object without taking it as their immediately-preceding condition number thirteen — namely, the pure and uncontaminated four dhyānas, the uncontaminated first two formless spheres, the unhindered understanding of meaning, the superknowledge of the extinction of contaminants, and the basis of wish-knowledge. The equipoises that take the flavor-associated sphere of nothing-at-all as their object without taking it as their immediately-preceding condition number sixteen — namely, the pure and uncontaminated four dhyānas, the pure sphere of infinite space and its own liberation, the uncontaminated three formless spheres, the unhindered understanding of meaning, the superknowledge of the extinction of contaminants, and the basis of wish-knowledge. The equipoises that take the flavor-associated sphere of neither-perception-nor-non-perception as their object without taking it as their immediately-preceding condition number eighteen — namely, the pure and uncontaminated
四靜慮。初二淨無色。即彼解脫。無漏三無色。義無礙解。漏盡 通。願智所依。
four dhyānas, the pure first two formless spheres and their liberations, the uncontaminated three formless spheres, the unhindered understanding of meaning, the superknowledge of the extinction of contaminants, and the basis of wish-knowledge.
問若等至隨以何淨靜慮為等無間。即以彼為所緣耶。設等至隨以何 淨靜慮為所緣。即以彼為等無間耶。答依一一淨靜慮皆應作四句。
Question: whatever pure dhyāna an equipoise takes as its immediately-preceding condition, does it also take that same dhyāna as its object? Conversely, whatever pure dhyāna an equipoise takes as its object, does it also take that same dhyāna as its immediately-preceding condition? Answer: a full tetralemma must be formed for each and every pure dhyāna in turn.
依淨初靜慮作四句者。有等至以淨初靜慮為等無間。而非所緣。此 有十五。謂四無量。初二解脫。前四勝處。二無礙解。三通所依。
Forming the tetralemma with respect to the pure first dhyāna: the equipoises that take the pure first dhyāna as their immediately-preceding condition but not as their object number fifteen — namely, the four immeasurables, the first two liberations, the first four bases of vanquishing, two of the unhindered understandings, and the basis of three superknowledges.
有等至以淨初靜慮為所緣。而非等無間。此有三。謂淨無漏第四靜 慮。願智所依。有等至以淨初靜慮為等無間。亦作所緣。此有十 三。謂自地味相應。及淨無漏初三靜慮。二無礙解。三通所依。有 等至不以淨初靜慮為等無間。亦非所緣。此有三十五。謂七味相 應。淨四無色。無漏三無色。六解脫。四勝處。十遍處。無諍所 依。依淨第二靜慮作四句者。有等至以淨第二靜慮為等無間。而非 所緣。此有十四。謂四無量。初二解脫。前四勝處。法無礙解。三 通所依。有等至以淨第二靜慮為所緣。而非等無間。此有一。謂願 智所依。有等至以淨第二靜慮為等無間。亦作所緣。此有十四。謂 自地味相應。及淨無漏。四靜慮。二無礙解。三通所依。有等至不 以淨第二靜慮為等無間。亦非所緣。此有三十六。謂七味相應淨四 無色。無漏三無色。六解脫。四勝處。十遍處。無諍。詞無礙解所 依。依淨第三靜慮作四句者。有等至以淨第三靜慮為等無間。而非 所緣。此有十。謂三無量淨。無漏空無邊處。即彼解脫。法無礙 解。三通所依。有等至以淨第三靜慮為所緣。而非等無間。此有 一。謂願智所依。有等至以淨第三靜慮為等無間。亦作所緣。此有 十四。謂自地味相應。及淨無漏。四靜慮。二無礙解。三通所依。
The equipoises that take the pure first dhyāna as their object but not as their immediately-preceding condition number three — namely, the pure and uncontaminated fourth dhyāna and the basis of wish-knowledge. The equipoises that take the pure first dhyāna as both their immediately-preceding condition and their object number thirteen — namely, that same ground's own flavor-associated attainment, together with the pure and uncontaminated first three dhyānas, two of the unhindered understandings, and the basis of three superknowledges. The equipoises that take the pure first dhyāna as neither their immediately-preceding condition nor their object number thirty-five — namely, the seven remaining flavor-associated attainments, the pure four formless spheres, the uncontaminated three formless spheres, six liberations, four bases of vanquishing, the ten totality-bases, and the basis of non-contention. Forming the tetralemma with respect to the pure second dhyāna: the equipoises that take the pure second dhyāna as their immediately-preceding condition but not as their object number fourteen — namely, the four immeasurables, the first two liberations, the first four bases of vanquishing, the unhindered understanding of dharma, and the basis of three superknowledges. The equipoises that take the pure second dhyāna as their object but not as their immediately-preceding condition number one — namely, the basis of wish-knowledge. The equipoises that take the pure second dhyāna as both their immediately-preceding condition and their object number fourteen — namely, that same ground's own flavor-associated attainment, together with the pure and uncontaminated four dhyānas, two of the unhindered understandings, and the basis of three superknowledges. The equipoises that take the pure second dhyāna as neither their immediately-preceding condition nor their object number thirty-six — namely, the seven remaining flavor-associated attainments, the pure four formless spheres, the uncontaminated three formless spheres, six liberations, four bases of vanquishing, the ten totality-bases, non-contention, and the basis of the unhindered understanding of language. Forming the tetralemma with respect to the pure third dhyāna: the equipoises that take the pure third dhyāna as their immediately-preceding condition but not as their object number ten — namely, the three immeasurables, the pure and uncontaminated sphere of infinite space and its own liberation, the unhindered understanding of dharma, and the basis of three superknowledges. The equipoises that take the pure third dhyāna as their object but not as their immediately-preceding condition number one — namely, the basis of wish-knowledge. The equipoises that take the pure third dhyāna as both their immediately-preceding condition and their object number fourteen — namely, that same ground's own flavor-associated attainment, together with the pure and uncontaminated four dhyānas, two of the unhindered understandings, and the basis of three superknowledges.
有等至不以淨第三靜慮為等無間。亦非所緣。此有四十。謂七味相 應。淨上三無色。無漏上二無色。喜無量。七解脫。八勝處。十遍 處。無諍。詞無礙解所依。依淨第四靜慮作四句者。有等至以淨第 四靜慮為等無間。而非所緣。此有二十七。謂三無量。淨解脫。後 四勝處。前八遍處。無諍。法無礙解。三通所依。淨無漏初二無 色。即彼解脫。有等至以淨第四靜慮為所緣。而非等無間。此有 二。謂淨無漏。初靜慮。有等至以淨第四靜慮為等無間。亦作所 緣。此有十三。謂自地味相應。及淨無漏。上三靜慮。二無礙解。
The equipoises that take the pure third dhyāna as neither their immediately-preceding condition nor their object number forty — namely, the seven remaining flavor-associated attainments, the pure upper three formless spheres, the uncontaminated upper two formless spheres, the immeasurable of joy, seven liberations, the eight bases of vanquishing, the ten totality-bases, non-contention, and the basis of the unhindered understanding of language. Forming the tetralemma with respect to the pure fourth dhyāna: the equipoises that take the pure fourth dhyāna as their immediately-preceding condition but not as their object number twenty-seven — namely, the three immeasurables, the pure liberation, the last four bases of vanquishing, the first eight totality-bases, non-contention, the unhindered understanding of dharma, the basis of three superknowledges, and the pure and uncontaminated first two formless spheres and their liberations. The equipoises that take the pure fourth dhyāna as their object but not as their immediately-preceding condition number two — namely, the pure and uncontaminated first dhyāna. The equipoises that take the pure fourth dhyāna as both their immediately-preceding condition and their object number thirteen — namely, that same ground's own flavor-associated attainment, together with the pure and uncontaminated upper three dhyānas, two of the unhindered understandings,
願智。三通所依。有等至不以淨第四靜慮為等無間。亦非所緣。此 有二十三。謂七味相應。淨上二無色。無漏上一無色。喜無量。五 解脫。前四勝處。後二遍處。詞無礙解所依。
wish-knowledge, and the basis of three superknowledges. The equipoises that take the pure fourth dhyāna as neither their immediately-preceding condition nor their object number twenty-three — namely, the seven remaining flavor-associated attainments, the pure upper two formless spheres, the uncontaminated upper one formless sphere, the immeasurable of joy, five liberations, the first four bases of vanquishing, the last two totality-bases, and the basis of the unhindered understanding of language.
The liberation of the cessation of perception and feeling makes a brief, telling appearance here as the sole equipoise that can serve as the sphere of neither-perception-nor-non-perception's immediately-preceding condition without ever being taken as its object — a reminder that this state, in which perception and feeling cease altogether, sits at the very edge of what this classificatory system can describe at all.
5. Immediately-Preceding Condition Versus Object, for Every Pure and Uncontaminated Attainment
The fascicle completes this second full pass — immediately-preceding condition against object — across every remaining pure and uncontaminated dhyāna and formless sphere, including the notable shortcut for the uncontaminated sphere of nothing-at-all, which receives only the abbreviated two-way "follows the pattern of the preceding clause" treatment rather than the full four-way tetralemma, since two of its four corners collapse into a single trivial case.
問若等至隨以何淨無色為等無間。即以彼為所緣耶。設等至隨以何 淨無色為所緣。即以彼為等無間耶。答依一一淨無色皆應作四句。
Question: whatever pure formless attainment an equipoise takes as its immediately-preceding condition, does it also take that same attainment as its object? Conversely, whatever pure formless attainment an equipoise takes as its object, does it also take that same attainment as its immediately-preceding condition? Answer: a full tetralemma must be formed for each and every pure formless attainment in turn.
依淨空無邊處作四句者。有等至以淨空無邊處為等無間。而非所 緣。此有六。謂淨無漏識無邊處。無所有處。即彼解脫。有等至以 淨空無邊處為所緣。而非等無間。此有五。謂淨無漏初第二靜慮。
Forming the tetralemma with respect to the pure sphere of infinite space: the equipoises that take the pure sphere of infinite space as their immediately-preceding condition but not as their object number six — namely, the pure and uncontaminated spheres of infinite consciousness and nothing-at-all, and their liberations. The equipoises that take the pure sphere of infinite space as their object but not as their immediately-preceding condition number five — namely, the pure and uncontaminated first and second dhyānas,
願智所依。有等至以淨空無邊處為等無間。亦作所緣。此有十二。
and the basis of wish-knowledge. The equipoises that take the pure sphere of infinite space as both their immediately-preceding condition and their object number twelve —
謂自地味相應。及淨無漏。上二靜慮。空無邊處。即彼解脫。遍 處。二無礙解。漏盡通所依。有等至不以淨空無邊處為等無間。亦 非所緣。此有四十二。謂七味相應。淨非想非非想處。四無量。五 解脫。八勝處。九遍處。二無礙解。無諍。五通所依。依淨識無邊 處作四句者。有等至以淨識無邊處為等無間。而非所緣。此有五。
namely, that same ground's own flavor-associated attainment, together with the pure and uncontaminated upper two dhyānas, the sphere of infinite space and its own liberation, its own totality-base, two of the unhindered understandings, and the basis of the superknowledge of the extinction of contaminants. The equipoises that take the pure sphere of infinite space as neither their immediately-preceding condition nor their object number forty-two — namely, the seven remaining flavor-associated attainments, the pure sphere of neither-perception-nor-non-perception, the four immeasurables, five liberations, the eight bases of vanquishing, nine totality-bases, two of the unhindered understandings, non-contention, and the basis of the five superknowledges. Forming the tetralemma with respect to the pure sphere of infinite consciousness: the equipoises that take the pure sphere of infinite consciousness as their immediately-preceding condition but not as their object number five —
謂淨無漏。無所有處。淨非想非非想處。及彼二解脫。有等至以淨 識無邊處為所緣。而非等無間。此有七。謂淨無漏。初三靜慮。願 智所依。有等至以淨識無邊處為等無間。亦作所緣。此有十三。謂 自地味相應。及淨無漏。第四靜慮。初二無色。及初二無色解脫。
namely, the pure and uncontaminated sphere of nothing-at-all, the pure sphere of neither-perception-nor-non-perception, and the liberations of those two spheres. The equipoises that take the pure sphere of infinite consciousness as their object but not as their immediately-preceding condition number seven — namely, the pure and uncontaminated first three dhyānas, and the basis of wish-knowledge. The equipoises that take the pure sphere of infinite consciousness as both their immediately-preceding condition and their object number thirteen — namely, that same ground's own flavor-associated attainment, together with the pure and uncontaminated fourth dhyāna, the first two formless spheres, and the liberations of the first two formless spheres,
識無邊處。遍處。二無礙解。漏盡通所依。有等至不以淨識無邊處 為等無間。亦非所緣。此有四十。謂七味相應。四無量。四解脫。
the totality-base of the sphere of infinite consciousness, two of the unhindered understandings, and the basis of the superknowledge of the extinction of contaminants. The equipoises that take the pure sphere of infinite consciousness as neither their immediately-preceding condition nor their object number forty — namely, the seven remaining flavor-associated attainments, the four immeasurables, four liberations,
八勝處。九遍處。二無礙解。無諍。五通所依。依淨無所有處作四 句者。有等至以淨無所有處為等無間。而非所緣。此有二。謂淨非 想非非想處。即彼解脫。有等至以淨無所有處為所緣。而非等無 間。此有九。謂淨無漏四靜慮。願智所依。有等至以淨無所有處為 等無間。亦作所緣。此有十三。謂自地味相應。及淨無漏初三無 色。即彼三解脫。二無礙解。漏盡通所依。有等至不以淨無所有處 為等無間。亦非所緣。此有四十一。謂七味相應。四無量。四解 脫。八勝處。十遍處。二無礙解。無諍。五通所依。依淨非想非非 想處作四句者。有等至以淨非想非非想處為等無間。而非所緣。此 有一。謂滅想受解脫。有等至以淨非想非非想處為所緣。而非等無 間。此有十二。謂淨無漏。四靜慮。空無邊處。及空無邊處解脫。
the eight bases of vanquishing, nine totality-bases, two of the unhindered understandings, non-contention, and the basis of the five superknowledges. Forming the tetralemma with respect to the pure sphere of nothing-at-all: the equipoises that take the pure sphere of nothing-at-all as their immediately-preceding condition but not as their object number two — namely, the pure sphere of neither-perception-nor-non-perception and its own liberation. The equipoises that take the pure sphere of nothing-at-all as their object but not as their immediately-preceding condition number nine — namely, the pure and uncontaminated four dhyānas and the basis of wish-knowledge. The equipoises that take the pure sphere of nothing-at-all as both their immediately-preceding condition and their object number thirteen — namely, that same ground's own flavor-associated attainment, together with the pure and uncontaminated first three formless spheres and the liberations of those three spheres, two of the unhindered understandings, and the basis of the superknowledge of the extinction of contaminants. The equipoises that take the pure sphere of nothing-at-all as neither their immediately-preceding condition nor their object number forty-one — namely, the seven remaining flavor-associated attainments, the four immeasurables, four liberations, the eight bases of vanquishing, the ten totality-bases, two of the unhindered understandings, non-contention, and the basis of the five superknowledges. Forming the tetralemma with respect to the pure sphere of neither-perception-nor-non-perception: the equipoises that take the pure sphere of neither-perception-nor-non-perception as their immediately-preceding condition but not as their object number one — namely, the liberation of the cessation of perception and feeling. The equipoises that take the pure sphere of neither-perception-nor-non-perception as their object but not as their immediately-preceding condition number twelve — namely, the pure and uncontaminated four dhyānas, the sphere of infinite space, and its own liberation,
願智所依。有等至以淨非想非非想處為等無間。亦作所緣。此有十 二。謂自地味相應。及淨上三無色。即彼三解脫。無漏上二無色。
and the basis of wish-knowledge. The equipoises that take the pure sphere of neither-perception-nor-non-perception as both their immediately-preceding condition and their object number twelve — namely, that same ground's own flavor-associated attainment, together with the pure upper three formless spheres and the liberations of those three spheres, and the uncontaminated upper two formless spheres,
二無礙解。漏盡通所依。有等至不以淨非想非非想處為等無間。亦 非所緣。此有四十。謂七味相應。四無量。三解脫。八勝處。十遍 處。二無礙解。無諍。五通所依。
two of the unhindered understandings, and the basis of the superknowledge of the extinction of contaminants. The equipoises that take the pure sphere of neither-perception-nor-non-perception as neither their immediately-preceding condition nor their object number forty — namely, the seven remaining flavor-associated attainments, the four immeasurables, three liberations, the eight bases of vanquishing, the ten totality-bases, two of the unhindered understandings, non-contention, and the basis of the five superknowledges.
問若等至隨以何無漏靜慮為等無間。即以彼為所緣耶。設等至隨以 何無漏靜慮為所緣。即以彼為等無間耶。答依一一無漏靜慮皆應作 四句。依無漏初靜慮作四句者。有等至以無漏初靜慮為等無間。而 非所緣。此有十六。謂四無量。初二解脫。前四勝處。二無礙解。
Question: whatever uncontaminated dhyāna an equipoise takes as its immediately-preceding condition, does it also take that same dhyāna as its object? Conversely, whatever uncontaminated dhyāna an equipoise takes as its object, does it also take that same dhyāna as its immediately-preceding condition? Answer: a full tetralemma must be formed for each and every uncontaminated dhyāna in turn. Forming the tetralemma with respect to the uncontaminated first dhyāna: the equipoises that take the uncontaminated first dhyāna as their immediately-preceding condition but not as their object number sixteen — namely, the four immeasurables, the first two liberations, the first four bases of vanquishing, two of the unhindered understandings,
四通所依。有等至以無漏初靜慮為所緣。而非等無間。此有十四。
and the basis of the four superknowledges. The equipoises that take the uncontaminated first dhyāna as their object but not as their immediately-preceding condition number fourteen —
謂淨無漏。第四靜慮。淨四無色。無漏三無色。四無色。解脫。願 智所依。有等至以無漏初靜慮為等無間。亦作所緣。此有十。謂淨 無漏。初三靜慮。二無礙解。二通所依。有等至不以無漏初靜慮為 等無間。亦非所緣。此有二十五。謂八味相應。二解脫。後四勝 處。十遍處。無諍所依。依無漏第二靜慮作四句者。有等至以無漏 第二靜慮為等無間。而非所緣。此有十五。謂四無量。初二解脫。
namely, the pure and uncontaminated fourth dhyāna, the pure four formless spheres, the uncontaminated three formless spheres, and the liberation of the four formless spheres, and the basis of wish-knowledge. The equipoises that take the uncontaminated first dhyāna as both their immediately-preceding condition and their object number ten — namely, the pure and uncontaminated first three dhyānas, two of the unhindered understandings, and the basis of two superknowledges. The equipoises that take the uncontaminated first dhyāna as neither their immediately-preceding condition nor their object number twenty-five — namely, the eight flavor-associated attainments, two liberations, the last four bases of vanquishing, the ten totality-bases, and the basis of non-contention. Forming the tetralemma with respect to the uncontaminated second dhyāna: the equipoises that take the uncontaminated second dhyāna as their immediately-preceding condition but not as their object number fifteen — namely, the four immeasurables, the first two liberations,
前四勝處。法無礙解。四通所依。有等至以無漏第二靜慮為所緣。
the first four bases of vanquishing, the unhindered understanding of dharma, and the basis of the four superknowledges. The equipoises that take the uncontaminated second dhyāna as their object
而非等無間。此有十二。謂淨四無色。無漏三無色。四無色解脫。
but not as their immediately-preceding condition number twelve — namely, the pure four formless spheres, the uncontaminated three formless spheres, and the liberation of the four formless spheres,
願智所依。有等至以無漏第二靜慮為等無間亦作所緣。此有十二。
and the basis of wish-knowledge. The equipoises that take the uncontaminated second dhyāna as both their immediately-preceding condition and their object number twelve —
謂淨無漏。四靜慮。二無礙解。二通所依。有等至不以無漏第二靜 慮為等無間。亦非所緣。此有二十六。謂八味相應。二解脫。後四 勝處。十遍處。無諍。詞無礙解所依。依無漏第三靜慮作四句者。
namely, the pure and uncontaminated four dhyānas, two of the unhindered understandings, and the basis of two superknowledges. The equipoises that take the uncontaminated second dhyāna as neither their immediately-preceding condition nor their object number twenty-six — namely, the eight flavor-associated attainments, two liberations, the last four bases of vanquishing, the ten totality-bases, non-contention, and the basis of the unhindered understanding of language. Forming the tetralemma with respect to the uncontaminated third dhyāna:
有等至以無漏第三靜慮為等無間。而非所緣。此有八。謂三無量。
the equipoises that take the uncontaminated third dhyāna as their immediately-preceding condition but not as their object number eight — namely, the three immeasurables,
法無礙解。四通所依。有等至以無漏第三靜慮為所緣。而非等無 間。此有九。謂淨上三無色。即彼三解脫。無漏上二無色。願智所 依。有等至以無漏第三靜慮為等無間。亦作所緣。此有十五。謂淨 無漏。四靜慮。空無邊處。及空無邊處解脫。二無礙解。二通所 依。有等至不以無漏第三靜慮為等無間。亦非所緣。此有三十三。
the unhindered understanding of dharma, and the basis of the four superknowledges. The equipoises that take the uncontaminated third dhyāna as their object but not as their immediately-preceding condition number nine — namely, the pure upper three formless spheres and their liberations, the uncontaminated upper two formless spheres, and the basis of wish-knowledge. The equipoises that take the uncontaminated third dhyāna as both their immediately-preceding condition and their object number fifteen — namely, the pure and uncontaminated four dhyānas, the sphere of infinite space and its own liberation, two of the unhindered understandings, and the basis of two superknowledges. The equipoises that take the uncontaminated third dhyāna as neither their immediately-preceding condition nor their object number thirty-three —
謂八味相應。喜無量。四解脫。八勝處。十遍處。無諍。詞無礙解 所依。依無漏第四靜慮作四句者。有等至以無漏第四靜慮為等無 間。而非所緣。此有二十二。謂三無量。淨解脫。後四勝處。前八 遍處。法無礙解。無諍。四通所依。有等至以無漏第四靜慮為所 緣。而非等無間。此有七。謂淨無漏。初靜慮淨上二無色。及彼二 解脫。無漏上一無色。有等至以無漏第四靜慮為等無間。亦作所 緣。此有十七。謂淨無漏。上三靜慮。初二無色。及初二無色解 脫。二無礙解。二通願智所依。有等至不以無漏第四靜慮為等無 間。亦非所緣。此有十九。謂八味相應。喜無量。三解脫。前四勝 處。後二遍處。詞無礙解所依。
namely, the eight flavor-associated attainments, the immeasurable of joy, four liberations, the eight bases of vanquishing, the ten totality-bases, non-contention, and the basis of the unhindered understanding of language. Forming the tetralemma with respect to the uncontaminated fourth dhyāna: the equipoises that take the uncontaminated fourth dhyāna as their immediately-preceding condition but not as their object number twenty-two — namely, the three immeasurables, the pure liberation, the last four bases of vanquishing, the first eight totality-bases, the unhindered understanding of dharma, non-contention, and the basis of the four superknowledges. The equipoises that take the uncontaminated fourth dhyāna as their object but not as their immediately-preceding condition number seven — namely, the pure and uncontaminated first dhyāna, the pure upper two formless spheres and their liberations, and the uncontaminated upper one formless sphere. The equipoises that take the uncontaminated fourth dhyāna as both their immediately-preceding condition and their object number seventeen — namely, the pure and uncontaminated upper three dhyānas, the first two formless spheres and the liberations of the first two formless spheres, two of the unhindered understandings, and the basis of two superknowledges and wish-knowledge. The equipoises that take the uncontaminated fourth dhyāna as neither their immediately-preceding condition nor their object number nineteen — namely, the eight flavor-associated attainments, the immeasurable of joy, three liberations, the first four bases of vanquishing, the last two totality-bases, and the basis of the unhindered understanding of language.
問若等至隨以何無漏無色為等無間。即以彼為所緣耶。設等至隨以 何無漏無色為所緣。即以彼為等無間耶。答依無漏初二無色各應作 四句。依無漏後一無色應作順前句。依無漏空無邊處作四句者。有 等至以無漏空無邊處為等無間。而非所緣。此有一。謂空無邊處遍 處。有等至以無漏空無邊處為所緣。而非等無間。此有七。謂淨無 漏。初二靜慮。淨非想非非想處。及彼解脫。願智所依。有等至以 無漏空無邊處為等無間。亦作所緣。此有十六。謂淨無漏。後二靜 慮。初三無色。即彼解脫。二無礙解。漏盡通所依。有等至不以無 漏空無邊處為等無間。亦非所緣。此有四十一。謂八味相應。四無 量。四解脫。八勝處。九遍處。二無礙解。無諍。五通所依。依無 漏識無邊處作四句者。有等至以無漏識無邊處為等無間。而非所 緣。此有一。謂識無邊處遍處。有等至以無漏識無邊處為所緣。而 非等無間。此有七。謂淨無漏。初三靜慮。願智所依。有等至以無 漏識無邊處為等無間。亦作所緣。此有十六。謂淨無漏。第四靜 慮。下三無色。淨非想非非想處。四無色解脫。二無礙解。漏盡通 所依。有等至不以無漏識無邊處為等無間。亦非所緣。此有四十 一。謂八味相應。四無量。四解脫。八勝處。九遍處。二無礙解。
Question: whatever uncontaminated formless attainment an equipoise takes as its immediately-preceding condition, does it also take that same attainment as its object? Conversely, whatever uncontaminated formless attainment an equipoise takes as its object, does it also take that same attainment as its immediately-preceding condition? Answer: a full tetralemma must be formed for each of the first two uncontaminated formless attainments; for the last uncontaminated formless attainment, the abbreviated "follows the pattern of the preceding clause" treatment should instead be given. Forming the tetralemma with respect to the uncontaminated sphere of infinite space: the equipoises that take the uncontaminated sphere of infinite space as their immediately-preceding condition but not as their object number one — namely, the totality-base of the sphere of infinite space. The equipoises that take the uncontaminated sphere of infinite space as their object but not as their immediately-preceding condition number seven — namely, the pure and uncontaminated first two dhyānas, the pure sphere of neither-perception-nor-non-perception and its own liberation, and the basis of wish-knowledge. The equipoises that take the uncontaminated sphere of infinite space as both their immediately-preceding condition and their object number sixteen — namely, the pure and uncontaminated upper two dhyānas, the first three formless spheres and their liberations, two of the unhindered understandings, and the basis of the superknowledge of the extinction of contaminants. The equipoises that take the uncontaminated sphere of infinite space as neither their immediately-preceding condition nor their object number forty-one — namely, the eight flavor-associated attainments, the four immeasurables, four liberations, the eight bases of vanquishing, nine totality-bases, two of the unhindered understandings, non-contention, and the basis of the five superknowledges. Forming the tetralemma with respect to the uncontaminated sphere of infinite consciousness: the equipoises that take the uncontaminated sphere of infinite consciousness as their immediately-preceding condition but not as their object number one — namely, the totality-base of the sphere of infinite consciousness. The equipoises that take the uncontaminated sphere of infinite consciousness as their object but not as their immediately-preceding condition number seven — namely, the pure and uncontaminated first three dhyānas and the basis of wish-knowledge. The equipoises that take the uncontaminated sphere of infinite consciousness as both their immediately-preceding condition and their object number sixteen — namely, the pure and uncontaminated fourth dhyāna, the lower three formless spheres, the pure sphere of neither-perception-nor-non-perception, the liberation of the four formless spheres, two of the unhindered understandings, and the basis of the superknowledge of the extinction of contaminants. The equipoises that take the uncontaminated sphere of infinite consciousness as neither their immediately-preceding condition nor their object number forty-one — namely, the eight flavor-associated attainments, the four immeasurables, four liberations, the eight bases of vanquishing, nine totality-bases, two of the unhindered understandings,
無諍。五通所依。依無漏無所有處作順前句者。謂若等至以無漏無 所有處為等無間。亦即以彼為所緣。有等至以無漏無所有處為所 緣。而不以彼為等無間。此有九。謂淨無漏。四靜慮。願智所依。
non-contention, and the basis of the five superknowledges. As for the uncontaminated sphere of nothing-at-all, the abbreviated "follows the pattern of the preceding clause" treatment applies: whatever an equipoise takes as its immediately-preceding condition, it does indeed also take as its object; there are, however, equipoises that take the uncontaminated sphere of nothing-at-all as their object without taking it as their immediately-preceding condition, numbering nine — namely, the pure and uncontaminated four dhyānas and the basis of wish-knowledge.
The willingness to abbreviate an analysis once two of its four logical corners become trivially identical is a small but telling economy: this tradition's exhaustive method is rigorous, not rigid — it drops unnecessary machinery the moment the full apparatus would add nothing beyond what a shorter statement already conveys.
6. What a Single Equipoise Gains and Loses All at Once
The fascicle's closing movement turns from causal relations to a genuinely vivid question: at the very moment a single equipoise becomes present, how many of the sixty-five total equipoises are simultaneously relinquished, gained, both, or neither? The treatise answers with a fully worked example — a wisdom-liberated arhat regressing into the flavor-associated first dhyāna — tallying exactly which thirty-three equipoises are lost, which eight are gained, and precisely why the remaining twenty-four fall into more complicated mixed categories.
問頗有一等至現在前時。三十三等至捨而不得。八等至得而不捨。
Question: is there a case where, at the very moment a single equipoise becomes actually present, thirty-three equipoises are relinquished without being gained, eight equipoises are gained without being relinquished,
二等至亦捨亦得。二等至少分捨。少分得。少分不捨不得。十三等 至少分捨而不得。少分不捨不得。七等至非捨非得耶。答有。謂慧 解脫阿羅漢。起味相應初靜慮退。爾時於六十五等至中。三十三捨 而不得。謂淨無漏。上三靜慮。淨無漏無色。五解脫。後四勝處。
two equipoises are both relinquished and gained, two equipoises are partly relinquished, partly gained, and partly neither relinquished nor gained, thirteen equipoises are partly relinquished without being gained and partly neither relinquished nor gained, and seven equipoises are neither relinquished nor gained? Answer: there is — this refers to a wisdom-liberated arhat who, upon regressing, gives rise to the flavor-associated first dhyāna: at that moment, among the sixty-five equipoises, thirty-three are relinquished without being gained — namely, the pure and uncontaminated upper three dhyānas, the pure and uncontaminated formless spheres, five liberations, and the last four bases of vanquishing,
That a single moment of spiritual regression can be shown to relinquish exactly thirty-three specific attainments while gaining exactly eight named ones is a striking demonstration of how concretely this tradition thought about spiritual loss: falling from a high attainment is never a vague diminishment but an exactly enumerable transaction, as precisely accountable as gaining something new.
7. The Minimum and Maximum Inventory for Every Stage of the Path
The fascicle closes with a genuinely useful summary table: for each of the four paths and four fruits — stream-entry, once-return, non-return, and arhatship — the treatise states the minimum and maximum number of the sixty-five equipoises a person at that stage can possess, down to naming exactly which attainments make up each extreme case, before closing with the Buddha's own invariant total of fifty-seven and a brief comparison of the two types of pratyekabuddha.
十遍處。漏盡通所依。八得而不捨。謂味相應靜慮無色。二亦捨亦 得。謂無漏淨初靜慮。捨無學及上所修。得學及退分故。二少分捨 少分得。少分不捨不得。謂有欲令亦有無漏宿住隨念智通者。依彼 可得作此問答。謂宿住隨念。他心智通。爾時少分捨。即一切無學 上地有漏及無學位等所修初靜慮有漏者少分得。即初靜慮學少分不 捨不得。即初靜慮餘有漏者。若有欲令宿住隨念智通唯有漏者。依 彼不應作此問答。以宿住隨念智通。爾時但有少分捨。及少分不捨 不得故。十三少分捨而不得。少分不捨不得。謂四無量。初二解 脫。前四勝處。三通所依。即上地一切。及自地無學位等所修者捨 而不得。餘自地者不捨不得。七非捨非得。謂四無礙解。無諍願智 所依。滅盡解脫。以本未得故。問頗有得一等至而無所捨耶。答 有。謂得滅盡解脫時。問頗有頓得六等至。而無所捨耶。答有。謂 阿羅漢初起願智時。頓得六等至。謂四無礙解。無諍願智所依。問 頗有捨一等至而無所得耶。答有。謂遍淨歿生廣果時捨。淨第三靜 慮而無所得。問四向四果補特伽羅於六十五等至。誰成就幾不成就 幾。答預流向成就八。謂八味相應。餘不成就。如預流向預流果。
the ten totality-bases, and the basis of the superknowledge of the extinction of contaminants. Eight are gained without being relinquished — namely, the flavor-associated dhyāna and formless attainments. Two are both relinquished and gained — namely, the uncontaminated and pure first dhyāna, since the non-trainee category and what is cultivated above are relinquished, while the trainee category and the regression-portion are gained. Two are partly relinquished, partly gained, and partly neither relinquished nor gained — this refers to those who hold that there is also an uncontaminated superknowledge of recollecting past lives, in which case this question and answer can be applied to it — that is, the superknowledge of recollecting past lives and of others' minds are, at that moment, partly relinquished (namely, every non-trainee's contaminated portion belonging to an upper ground, together with the contaminated portion of the first dhyāna cultivated by one in the non-trainee stage and the like), partly gained (namely, the trainee's portion of the first dhyāna), and are partly neither relinquished nor gained (namely, the remaining contaminated portion of the first dhyāna); if, however, one holds that the superknowledge of recollecting past lives is exclusively contaminated, then this question and answer should not be applied to it, since the superknowledge of recollecting past lives would then, at that moment, only be partly relinquished and partly neither relinquished nor gained. Thirteen are partly relinquished without being gained, and partly neither relinquished nor gained — namely, the four immeasurables, the first two liberations, the first four bases of vanquishing, and the basis of three superknowledges: whatever belongs to an upper ground, together with what is cultivated by one in the non-trainee stage and the like of that same ground, is relinquished without being gained, while the remainder belonging to that same ground is neither relinquished nor gained. Seven are neither relinquished nor gained — namely, the four unhindered understandings, non-contention, the basis of wish-knowledge, and the liberation of cessation, since these were never possessed to begin with. Question: is there a case of gaining a single equipoise with nothing at all relinquished? Answer: there is — this refers to the moment of gaining the liberation of cessation. Question: is there a case of gaining six equipoises all at once with nothing at all relinquished? Answer: there is — this refers to the moment an arhat first gives rise to wish-knowledge, gaining six equipoises all at once — namely, the four unhindered understandings, non-contention, and the basis of wish-knowledge. Question: is there a case of relinquishing a single equipoise with nothing at all gained? Answer: there is — this refers to the moment of dying in Śubhakṛtsna and being reborn in Bṛhatphala, relinquishing the pure third dhyāna with nothing at all gained. Question: among the four paths and four fruits, how many of the sixty-five equipoises does each type of person possess, and how many does he not possess? Answer: one on the path of stream-entry possesses eight — namely, the eight flavor-associated attainments — and does not possess the rest; the same holds for one on the path of stream-entry as for one who has attained the fruit of stream-entry.
一來向一來果亦爾。不還向極少成就八。如前說。即漸次者。極多 成就四十七。即已離無所有處染。依第四靜慮入正性離生者。謂淨 無漏。四靜慮。淨四無色。味相應。非想非非想處。四無量。七解 脫。八勝處。十遍處。五通所依。不還果極多。如向說。極少成就 二十五。謂八味相應。淨無漏。初靜慮。四無量。初二解脫。前四 勝處。五通所依。或減一二味。增一二淨。皆亦二十五阿羅漢向極 少成就十三。即生非想非非想處。不得滅盡解脫者。謂無漏四靜 慮。三無色。味相應淨。非想非非想處。四解脫。若生無所有處未 離自地染者。亦成就十三。謂增一味。減一解脫。極多成就五十 一。即生欲界梵世。身證謂一味。八淨。七無漏。四無量。八解 脫。八勝處。十遍處。五通所依。阿羅漢果極少成就十三。即生非 想非非想處。慧解脫阿羅漢。謂七無漏。一淨四解脫。漏盡通所 依。極多成就五十七。謂得無礙解無諍願智者。唯除八味相應。餘 皆具有。佛定成就五十七。獨覺中部行者如欲界聲聞。麟角喻者如 佛。
The same holds for one on the path of once-return as for one who has attained the fruit of once-return. One on the path of non-return possesses, at minimum, eight, exactly as explained above. As for one who progresses by successive stages, he possesses, at maximum, forty-seven — namely, one who has already become free from the defilement of the sphere of nothing-at-all and enters correctly determined liberation from birth based on the fourth dhyāna, who possesses the pure and uncontaminated four dhyānas, the pure four formless spheres, the flavor-associated attainment, the sphere of neither-perception-nor-non-perception, the four immeasurables, seven liberations, the eight bases of vanquishing, the ten totality-bases, and the basis of the five superknowledges. One who has attained the fruit of non-return possesses, at maximum, exactly as just explained for the path, and, at minimum, twenty-five — namely, the eight flavor-associated attainments, the pure and uncontaminated first dhyāna, the four immeasurables, the first two liberations, the first four bases of vanquishing, and the basis of the five superknowledges — or, subtracting one or two flavor-associated attainments and adding one or two pure attainments, the total likewise remains twenty-five. One on the path of arhatship possesses, at minimum, thirteen — namely, one reborn in the sphere of neither-perception-nor-non-perception who has not attained the liberation of cessation, who possesses the uncontaminated four dhyānas, the three formless spheres, the flavor-associated and pure sphere of neither-perception-nor-non-perception, and four liberations; if reborn in the sphere of nothing-at-all and not yet free from that same ground's own defilement, one likewise possesses thirteen, adding one flavor-associated attainment and subtracting one liberation — and, at maximum, fifty-one, namely, one reborn in the desire realm or the Brahmā world who is a body-witness, possessing one flavor-associated attainment, eight pure attainments, seven uncontaminated attainments, the four immeasurables, the eight liberations, the eight bases of vanquishing, the ten totality-bases, and the basis of the five superknowledges. One who has attained the fruit of arhatship possesses, at minimum, thirteen — namely, one reborn in the sphere of neither-perception-nor-non-perception who is a wisdom-liberated arhat, possessing seven uncontaminated attainments, one pure attainment, four liberations, and the basis of the superknowledge of the extinction of contaminants — and, at maximum, fifty-seven, namely, one who has attained the unhindered understandings, non-contention, and wish-knowledge, possessing everything except the eight flavor-associated attainments. The Buddha invariably possesses all fifty-seven. Among pratyekabuddhas, the group-following type is like a śrāvaka of the desire realm, while the rhinoceros-horn-like type is like the Buddha.
The final, almost throwaway comparison — that the group-following pratyekabuddha resembles an ordinary desire-realm śrāvaka while the rhinoceros-horn-like solitary type resembles the Buddha himself — is a striking closing note: even within this most solitary and taciturn category of awakened being, the tradition still insists on a hierarchy of spiritual accomplishment, measured by the very same sixty-five-item inventory that has organized this entire fascicle.
Fascicle 170 Complete
This closes fascicle 170 of Ru-Yi's translation, drawn from the treatise's true CBETA boundary. Fascicle 170 completes the cause-versus-object and immediately-preceding-condition-versus-object tetralemma analysis of the sixty-five equipoises begun in fascicle 169, running the full four-cornered method across every pure and uncontaminated dhyāna and formless sphere, before closing with a vivid worked example of simultaneous gain and loss during spiritual regression and a comprehensive table of the minimum and maximum equipoise-inventory possessed at every stage of the path — the four paths and fruits, the Buddha, and both types of pratyekabuddha. Fascicle 171 continues within this same Subsumption Nyāsa.