No More Learning

The nature of goodwill is the absence of malice.
29d. So too compassion.
This is also the case for compassion.
29e. Joy is satisfaction.
The nature of joy is satisfaction (saumanasya, ii. 8a).
30a. Equanimity is the absence of desire.
The nature of equanimity is the absence of desire.
[But if equanimity is the absence of desire,] how can it oppose ill-will?
[The Vaibhasikas answer:] Because ill-will is provoked by desire.
We would say rather that equanimity is both the absence of
166 desire and the absence of ill-will.
#*#
[What are the aspects or the objects of the Immeasurables? ]
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30a-c. Their aspects are happiness, unhappiness, joy, and beings.
Happy beings {sukhita) are the object of goodwill. The ascetic produces with regard to them a mind having the following aspect,
Suffering beings {duhkhita) are the object of meditation. With
167 goodwill (maitribhdvand).
"Beings are happy! "
and by this, he enters the meditation of
168 this, he enters the meditation of compassion (karundbhdvand).
regard to them the ascetic thinks, "Beings are unhappy! "
and, by
Joyful beings {modantdm) are the object of joy. With regard to 169
them, the ascetic thinks, "Beings are joyful! " and, by this, he enters into the meditation of joy {muditdbhdvand).
Beings considered merely as beings and without making any
distinction, are the object of equanimity. With regard to them the
ascetic produces a mind having the following aspect, "Beings! '*
and, by this, by means of what can be called "impartiality"
110
(mddhyasthya), he enters into the meditation of equanimity
(upeksdbhdvand).
Yet, to consider the beings who do not possess happiness as
171
happy is an intentional view (adhimoksa) not conforming to the
facts, and is erroneous {vipartta).
No; it is not erroneous: 1) when the ascetic thinks, "Beings are happy! " the sense is "May beings be happy! " 2) there is no error in his intention, for 3) the ascetic indeed knows that he conceives an intentional view. And even though the ascetic himself is mistaken, what harm in there in that? Would you say that the Immeasurables are bad because they take beings as they are not? But they are the roots of good since they oppose ill-will, etc.
***
? The Immeasurables have living beings for their object. More precisely
30d. They have the living beings of Kamadhatu for their sphere.
In fact they oppose ill-will with respect to these beings.
172
However, according to the Sutra, the ascetic produces the
mind of goodwill with regard to one cardinal direction, with regard to two cardinal directions, . . . The Sutra speaks of the physical world but it has in view the beings that are to be found in the physical world.
In what spheres does the ascetic produce the Immeasurables?
31a. Joy in two Dhyanas.
One cultivates joy (muditd) in only the first two Dhyanas, for joy is satisfaction (saumanasya) and satisfaction is absent in the other Dhyanas.
31b. The others in six spheres.
The other three Immeasurables exist in six spheres: in Anagamya, in dhyanantara, and in the Four Dhyanas.
31c. Or, according to some, in five.
However, according to other masters, they are in only five spheres, with the exception of the Anagamya.
According to still other masters, they exist in ten spheres, by adding to the six 7) Kamadhatu and 8-10) the three samantakas of
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the higher Dhyanas. The number varies accordingly as one attributes the Immeasurables to a state of non-absorption (i. e. , Kamadhatu) as to a state of absorption, or to the prefatory stages (the sdmantakas) as to the principal Dhyanas.
***
We have said that the Immeasurables oppose ill-will, etc. Does this mean that one could abandon the defilements by means of the Immeasurables?
31d. There is no abandoning through the Immeasurables.
For the Immeasurables have the basic Dhyanas for their sphere
173
or places of their arising;
voluntary (adhimukti-, ii. 72) judgment and not an exact judgment; and because they have for their object living beings and not the general characteristics of things (dharmasamdnyalaksanas, ii. 72, English trans, p. 320).
However in their preparatory stage (prayoga), the Immeasura- bles disturb ill-will, etc. , and the Immeasurables dispel (lit. : "render distant") ill-will already abandoned: this is why we have said above that the Immeasurables oppose ill-will, etc.
174
More specifically:
Kamadhatu and in Anagamya (viii. 22c), the preliminary stages (iv. , p. 706), only resemble goodwill, compassion, etc. in a state of absorption which will be cultivated in the basic Dhyanas, the stages of the Immeasurables properly so called. After having disturbed ill-will, etc. , by means of preliminary goodwill, compas- sion, etc. , the ascetic produces, in the absorption of Anagamya, a path of abandoning (prahdnamarga)--independent of goodwill, compassion, etc. ,--by which he abandons the defilements. Once the defilements are abandoned, the ascetic obtains detachment from Kamadhatu, enters the basic Dhyana, and then obtains the
because they include an arbitrary or
goodwill, compassion, etc. , cultivated in
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Four Immeasurables of the sphere of the basic Dhyana. The defilements are thus dispelled, and made distant, and the ascetic will henceforth be invincible, even when he encounters powerful causes of defilement.
How does the beginner (ddikarmika) cultivate goodwill?
He calls to mind the happiness that he himself has expe- rienced; he hears one speak of the happiness experienced by others, by the Buddhas, the Bodhisattvas, the Sravakas, and the Pratyekabuddhas. He forms the vow that all beings shall obtain this happiness.
When his defilements are too strong, the ascetic is not capable of carrying out his intention impartially: he should then divide all beings into three categories, friends, persons to whom he is indifferent, and enemies. The first category is also divided into three: good friends, medium friends, and lesser friends; and in the same way the third (=enemies). The category of persons to whom he is indifferent is not so subdivided: thus there are altogether seven groups. Having made this division, the ascetic first forms the vow of happiness with regard to his good friends; he then follows this with a vow of happiness with regard to the medium friends and lesser friends. Finally the ascetic no longer distin- guishes the three categories of friends; he then forms the same vow with regard to persons to whom he is indifferent and with regard to his enemies. Through the force of all these, he produces, with regard to his greatest enemies, the same vow of happiness as with regards his dearest friends.
When this meditation or cultivation of the vow of happiness, sevenfold and impartial, is achieved, the ascetic then progressively enlarges the domain of this vow, embracing his town, his country, one cardinal direction, and then all the universe. When all beings, without exception, are embraced in his infinite mind of goodwill, the meditation of goodwill is achieved.
Those who take pleasure in the qualities of others easily and rapidly cultivate goodwill, but not so those who take pleasure in
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discovering the faults of others. For even persons who have cut off their roots of good (iv. 79) are not without their good qualities, and one can even find faults among the Pratyekabuddhas themselves: the consequences of the ancient good deeds of the former, and the bad deeds of the latter, are visible in their bodies, etc.
So too one should understand the meditation or cultivation of
compassion and joy. One sees beings falling into the ocean of
suffering: one forms the vow {adhimucyate): "May they be 175
delivered from suffering! May they enter into joy. " In this way one exercises himself in compassion and joy. One who cultivates equanimity takes as his point of departure the category of persons to whom he is indifferent, for the aspect of equanimity is, as we
176 have seen, merely "Beings! "
***
In what sphere of rebirth does one cultivate the Immeasura- bles?
31e. One produces them among humans.
Only humans can cultivate the Immeasurables and not beings in any of the other spheres of rebirth.
*##
When a person possesses one Immeasurable, does he necessar- ily possess all of the others?
He does not necessarily possess them all.
31f. He necessarily possesses three.
? The person who has produced the Third Dhyana or the Fourth Dhyana cannot possess joy, since satisfaction is absent in these Dhyanas. When one possesses one Immeasurable, one always possesses three.
***
What are the Deliverances (vimoksa)?
32a. The Deliverances are eight in number.
178
177
According to the Sutra:
sees physical matter" (rupi rupani pasyati): this is the First Deliverance; 2) not having the idea of internal visible things, he sees external visible things: this is the Second Deliverance; 3) bringing forth agreeable Deliverance, he dwells in this absorption: this is the Third Deliverance (see below, note 196).
The Fourth to the Seventh Deliverances are the four absorp- tions of Arupyadhatu (Akasanantyayatana, etc. ). The Eighth Deliverance is the absorption of the extinction of ideas and sensations {samjndveditanirodhasamapatti).
32a-b. The first two are meditations on loathsome things;
180
The first two Deliverances are, by their nature, meditations on loathsome things (vi. 9), for they have for their aspect the idea of a corpse turning blue, etc. [The ascetic considers internal and external visible things, his body or external bodies, under the aspects of a corpse turning blue, etc. ] Consequently the rules that concern the first two Deliverances are the same as for the meditations on loathsome things.
(in two Dhyanas).
"One endowed with physical matter
119
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32b. They are in two Dhyanas.
They are cultivated only in the first two Dhyanas; when they
181
are cultivated in the First Dhyana, they oppose
the visible things (varnardga) of Kamadhatu; cultivated in the Second Dhyana, they oppose attachment to the visible things of the First Dhyana. [In the Second Dhyana there is no attachment to visible things that should be opposed in the Third Dhyana, viii, p. 1232, 1241,]
32c. The Third in the last Dhyana.
The Third Deliverance can only be cultivated in the Fourth Dhyana.
32d. It is the absence of desire.
It is by nature the root of good absence of desire, not a meditation on loathsome things; in fact it takes for its object a thing that it considers as good: it therefore has the aspect of something good.
***
These three Deliverances, with the dharmas that are associated with them, are the five skandhas. As for the Deliverances of Arupyadhatu:
32d. They are good Arupyas and absorption.
The Third to the Seventh Deliverances are the good arupyas,
attachment to
? that is, they are pure or undefiled (viii. 5), and they pertain to
absorption (samahita), but not the drupya that is produced at the 182
According to others, the mind and mental states produced by retribution among beings born in Arupyadhatu are not concen- trated.
The name of "Deliverance" is also given to the Path of Deliverance (Vimuktimarga) of the prefatory stages of the absorptions of Arupyadhatu (drupyasdmantakasamdpatti, viii. 22), but not to the Irresistable Path (the path of abandoning, Anantaryamarga) of these same prefatory stages: for these have for their object the lower sphere that they abandon, and the Deliverances receive their name from the fact that they turn away
183
33a. The absorption of extinction {nirodhasamapatti).
The Absorption of Extinction, or more fully the absorption of
end of life [viii. l6c, note 103].
from the lower sphere.
the extinction of ideas and sensations (samjnaveditanirodhasamd- 184
patti) is the Eighth Deliverance. We have already mentioned it.
It is called ''Deliverance'* because it turns away from ideas
(samjnd) and sensations {vedita = vedand)\ or rather because it
185
turns away from all conditioned things.
186 deliverances because they deliver one from the obstacles to
187
***
The absorption of extinction is realized
According to others, the Eight Deliverances
are called
absorption.
33b. Immediately after a subtle-subtle mind.
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A mind in Bhavagra (=Naivasamjnanasamjnayatana), which
belongs to the ascetic who is in a position to realize the absorption
of extinction, is subtle in comparison with any mind associated
m
with ideas (samjna). "Subtle-subtle'* (suksmasuksma) signifies a
mind more subtle, but yet one which enters the absorption of extinction [that is to say, "upon which there immediately succeeds .
? ? "]?
The absorption of extinction comes to an end when there
appears either a pure mind (viii. 5) of the sphere of Bhavagra, the
Fourth Arupya--the sphere to which the absorption of extinction
belongs--or an Aryan, that is, an undefiled mind of the sphere of
the Third Arupya. Then there is entry into the absorption of
extinction by a defiled mind, and going out by a defiled or undefiled
190
mind.
33c-d. Going out into a pure mind of the sphere of the same absorption, or into a lower Aryan mind.
***
What is the object of the Deliverances?
34a. The first ones have for their object the visible things of Kamadhatu.
The first three Deliverances have for their object the physical matter (rupayatana) of Kamadhatu, unpleasant physical matter in the first two, pleasant physical matter in the Third.
34b. As for those that are non-material, all that which belongs to the Knowledge, the Suffering of their sphere and of a higher sphere, etc.
? The Deliverances of Arupyadhatu have for their object the
191
extinction of this Suffering, the totality of Non-dual Knowledge
Suffering of their sphere and a higher sphere,
(anvayajndna), the extinction not attained through conscious effort
192 m (apratisamkhydnirodha) and space (dkdsa).
***
We have seen (32a-c) that the first two Deliverances belong to the first two Dhyanas, that the Third Deliverance belongs to the Fourth Dhy&na. Why is there no Deliverance in the Third Dhyana?
Since body consciousness is absent in the Second Dhyana, there is no craving for the visible things of this Dhyana [which should be opposed in the Third Dhyana], because the Third Dhyana is "agitated by its excellent pleasures".
But if there is no craving for visible things in the Third Dhyana, what purpose does the ascetic pursue in producing the Third Deliverance [which is a meditation on an agreeable physical object]?
The ascetic should gladden his mind which the meditation on loathsome things has depressed; or rather he should take into consideration his achievement or his lack of achievement. He asks himself if the first two Deliverances have been achieved or not. If, in his contemplation on an agreeable object (the Third Deliver- ance), defilements do not arise, then the first two Deliverances
194
have been achieved. In fact the ascetic cultivates the Deliveran-
ces, the Dominent Ayatanas, etc. , with a twofold purpose: 1) to remove, to render more distant, the defilements; and 2) to obtain mastery in absorption. This mastery has for its result the production of the qualities, such as Absence of Contention (Arana), etc. , and the production of the supernormal powers (rddhi) of the Aryans: the supernormal power by which a saint
the cause and the
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transforms objects or causes them to last, by which he gives up his
195
life, etc.
***
Why does the Sutra use the expression "having experienced [through the body] ([kdyena] sdksdtkrtvd) in the definition of only
196
the Third and the Eighth Deliverances?
It is because of their excellence and because they are found to
197
35a. The Dominant Ayatanas {abhibhvayatanas) are eight
exist in the final sphere of the two Dhatus.
#*#
in number.
198
1. There is the idea of internal physical matter,
199
and there is
the seeing of a small amount of external attractive and unattractive
physical matter: [at this time there is the thought, "I have
succeeded in (abhibhuya) in knowing all of the rupas, I have
200
succeeded in seeing all of the rupas. This is the First Dominant
Ayatana. ] 2. There is the idea of internal physical matter, and there is the seeing of an unlimited amount of external physical matter. 3.
There is an absence of any idea of internal physical matter, but there is the seeing of a small amount of external physical matter. 4. There is an absence of any idea of internal physical matter, but there is the seeing of a large amount of external physical matter. These are the first four Dominant Ayatanas.
5-8. There is an absence of any idea of physical matter, but there is the seeing of external blue, yellow, red, and white. These make a total of eight.
35b. Two are like the First Deliverance.
? The first two Dominant Ayatanas are similar to the First Deliverance.
35c. The following two are like the Second.
The Third and the Fourth Dominant Ayatanas are like the Second Deliverance.
35d. And the last four are like the Third Deliverance.
And the last four are like the Third Deliverance.
What is the difference between the Deliverances and the Dominant Ayatanas?
Through the Deliverances, one is only "delivered", but through the Dominant Ayatanas, one attains domination of their object. This domination includes the view of the object as one desires and
201 the absence of any defilement provoked by the object.
***
36a. There are ten All-Encompassing Ayatanas (krtsnaya- 202
tanas)
They are called all-encompassing'' (krtsna) because they 203
embrace their object in its totality and exclusively.
They are ten in number: this is the totality of earth, water, fire, and wind; blue, yellow, red, and white; plus the uninterrupted dyatanas (anantydyatanas) of space and consciousness (the First and the Second Absorptions of Arupyadhatu).
36b. Eight are the absence of desire.
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The first eight are, by nature, the root of good which is absence of desire:(with their concomitant dharmas, they are the five skandhas).
36c. They belong to the last Dhyana.
They are realized by an ascetic in the Fourth Dhyana.
36d. They have Kamadhatu for their object.
They refer to the visible things (rupayatana) of Kamadhatu.
However some think that the Fourth, the All-Encompassing Ayatana of Wind {vdyukrtsndyatana) has for its object the tangible thing that is called the wind element (vdyudhdtu). Some think that the first four have tangible things for their object, while the last
204 four have visible things for their object.
36e. Two are pure drupya.
The last two are pure absorptions of Ampyadhatu.
36f. They have the four skandhas of their sphere for their object.
Their objects are the four skandhas of the sphere to which they belong (the First and Second absorptions of Ampyadhatu).
***
The Eight Dominant Ayatanas have the Eight Deliverances for their "entry" and the Ten All-Encompassing Ayatanas have the
? Eight Dominant Ayatanas for their entry: the following, in fact, are superior to the preceding ones.
All these qualities can have the mental series of a Prthagjana or the mental series of an Aryan for their support, with the exception of the Deliverance of Extinction (nirodhavimoksa) which can only be produced by Aryans.
***
(Concerning the acquisition of these qualities and the persons who can produce them:)
37a. Extinction has been explained.
All of the types of the Deliverance of Extinction have been previously mentioned.
37b. The others are obtained either through detachment or through cultivation.
The qualities other than the Deliverance of Extinction are obtained either through detachment (vairagya) or through cultivation (prayoga) accordingly as they have been, or have not been, habitually cultivated.
37d-c. The qualities of Arupyadhatu are obtained by beings of the Three Dhatus; the others, only by humans.
The Deliverances and the All-Encompassing Ayatanas of Arupyadhatu are cultivated by beings born in any of the Three Dhatus. But only humans can cultivate the other absorptions,--the three Deliverances, the Eight Dominant Ayatanas, and eight
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All-Encompassing Ayatanas,--because these absorptions arise through the power of the Teaching.
If this is the case, how can beings born in the spheres {bhumi) of Rupadhatu and Arupyadhatu realize the dhydna and arupya absorptions higher than the spheres in which they are born?
They can do this be reason of the power of cause, of actions {karma), and the nature of things {dharmata).
38a-b. In two spheres, it is through the power of cause and of action {karma) that one produces the absorptions of
205
In Rupadhatu and in the lower spheres of Arupyadhatu, the higher absorptions of Arupyadhatu arise through the power of
206
world,
209 210 they are produced through the force of dharmata. In
Arupyadhatu.
cause,
existence, closely and intensively cultivated.
through the power of action {karma), that is to say, by reason of the imminent retribution of a previous action of the category "to be retributed later," including a sphere of retribution higher than that (Rupadhatu or the lower spheres of Arupyadhatu) in which one is born. This is because someone who is not detached from a
208
38c-d. In Rupadhatu, it is through these two powers, and also by reason of the nature of things, that one produces the dhyanas.
Beings born in a lower stage of Rupadhatu produce dhyanas
higher than the stages in which they have been born because of the
two powers described above. Also, at the period at the end of the
when they have been, in the course of a previous
lower sphere cannot be reborn in a higher sphere.
this period, all the beings of lower spheres produce higher
dhyanas, for the efficacy of good dharmas becomes fully develo-
211
ped.
207
They also arise
? How long will the Good Law (saddharma) of the Blessed One last, during which time these different types of dharmas212 can be clearly known and seen? 213
39a-b. The nature of the Good Law of the Master is twofold, dgama and adhigama214
Agama ("the traditions") is the teaching, the Sutra, the Vinaya and the Abhidharma. 215 Adhigama ("holiness"216 or understand- ing) are the dharmas aiding Bodhi (the bodhipaksikadharmas, vi. 67b, cultivated by the Aryans of the Three Vehicles, and the results of the religious life, vi. 51, obtained through the Three Vehicles. ) Such is the Good Law, twofold in its nature.
39c-d. Those who preach it and who cultivate it support it. 217
Those who preach the Good Law, the Sutras, etc. , support the Good Law which is agama. Those who cultivate or who realize the Good Law, the dharmas aiding Bodhi, etc. , support the Good Law which is adhigama. As long as such persons exist in the world, the Good Law will last.
It is said (in the Samyuktagama, TD 2, p. 177? 9) that the Good Law will last one thousand years after the Parinirvana.
This number refers to the adhigama;218 but according to others, the agama will last longer. 219
***
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This present treatise is based on the treatises of the Abhid- harma [and includes the sense of the Abhidharma, i. 2c]. [There are many ways of explaining the Abhidharma:] according to which
220
40. The Abhidharma that is established through the
interpretation of the Vaibhasikas of Kasmlr is, in its
totality, what I have explained. That some ideas, poorly
grasped, are reproduced here is our fault, for only the Munis
are authoritative (pramdna) in the interpretation of the 221
For the most part, this Abhidharma, which has been spoken by me, is the Abhidharma as established by the Vaibhasikas of Kasmiir. That which, herein, has been poorly grasped, is my fault: for the Buddhas and the sons of the Buddhas alone are the
222 authority for the interpretation of the Good Law.
41. The Master, the eye of the world, is closed; the witnesses, for the most part, have perished; the Law is put into confusion by persons who have not seen the Truth; and by bad sophists, independent, from whom nothing is gained.
42. For he who knows for himself has departed on the Supreme Path, as well as the supports of the Law of the one who knows for himself: the world no longer has a Protec- tor. The defilements, which destroy spiritual qualities, now have full liberty.
43. Seeing that the Law of the Muni is in its last breath, and that it is the hour of the forces of defilements, those who
223
This concludes the Eighth Chapter of the Abhidharmakosabhd- syam, entitled "Instruction in the Absorptions/*
interpretation is the Abhidharma explained in this treatise?
Good Law.
desire liberation should be diligent.
? Footnotes 1283 1. The Kdrikd has samdpattih iubhaikdgryam; but the Sutra speaks of samddhi. On the
traditional summary of Chapter VIII and of samdpatti-samddbi, see below viii. 23 note 128. 2. Paramartha translates: "dhyana produced through arising, dhydna produced through
concentration. "
3. Kosa, iii. 2c, vi. 38a-b, 43 a-b, ii. 41d. There are three (or two) stages in the heaven of the
First Dhyana, etc. On the "dhydna existences," see viii. 12, 14a, 16c, 19c.
4. Pali: kusalacittekaggatd (Visuddhimagga, 84; see index); Majjhima, i. 301, Samyutta, v. 21, Dhammasangani, 11 (cittassekaggatd) (The translator mentions Yogdvacara's Manual, p. xxvi); Mrs Rhys Davis, Psychology, 1914, 104 (references to the canonical texts). samddhi=adhicitta, vi, p. 978; part of the Path, part of Bodhi, vi. 54d, 70; rddhipdda, vi. 69c-d, part of the Saiksa and ASaiksa, vi. 75.
BodhisattvabhUmi, fol. 82b, quotes viii. 27c-28.
On samddhi, a very "scholastic" text in Majjhima, i. 301.
The samddhiskandha embraces three parts of the Path, samyagvydydma, samyaksmrti,
and samyaksamddhi it then follows that one distinguishes: 1. samddhi \-cittassa ekaggatd); 2. the nimittas of the samddhi which are the smrtyupasthdnas; 3. the partskaras of the samddhi which are the samyakpradhdnas; and 4. the cultivation (bhdvand) of the samddhi which is the cultivation of the samddhi, the pradhdnas, and the smrtyupasthdnas ["cultivation" is understood in the sense of parifuddhi, paripuri].
5. Whoever enters into dhydna, that is to say whoever possesses the absorption called dhydna, necessarily also possesses the mental states and the mind (the four skandhas), the "discipline of dhydna" (iv. 2), which is a rupa.
6. Ekdlambanatd cittdndm is the definition of the Abhidharma; but one should understand cittacaittdndm: "The fact that minds and the mental states . . . "
7. Defined in Kola, ii. 24; English trans, p. 190.
8. In the same way that the VaiSesika maintains that a piece of cloth is white
iuklagunayogdt, through conjunction with the quality of white.
9. All minds contain samddhi, but a mind associated (sampraykta) with a weak samddhi is
not concentrated (ekdgra).
10. According to the Vydkhyd, the two definitions in the same Sutra: adhicittam iiksa katama / catvdridhydndni. On the three iiksds, see Anguttara, i. 235; ii. 194, Koia, vi. 43c, p. . In the same way that adhiiilam siksa is iita, so too adhiprajfiam iiksa is prajfld, and
adhicittam iiksa is simply citta. Now the dhydnas are adhicittam iiksa, and are thus citta; the dhydnas, moreover, are samddhi, thus samddhi is citta.
In the same way that iilapariiuddhi is iila, drstipariiuddhi is drspi, and vimuktipariiud- dhi is vimukti. (See ? ? fa, vi 76c, p. 1035)
11. The Sarvastivadin answers.
12. Mdhavyutpatti, 245,1052 1055, upanidhydtavya, nidhydyati. Kosa, i. 4lc, where the
Vydkyd explains: samtiranam. . . visayopanidhydnapurvakam niicaydkarsanam.
13. This formula figures notably in the Sutra of the Five Vimuktyayatanas quoted in Vydkhydadi. 27 {Mahavyutpatti, 81, Digha, iii. 241, Anguttara, iii. 21); Samyutta, iii. 13: samdhito bhikkhave bhukkhu yathdbhutam pajdndti; ii. 31 samddhupanisam yathdbhUtam fidnadassanam, etc. And elsewhere, Nettippakarana, 66, Anguttara, v. 3, Visuddhimagga, 371, etc.
According to all these texts, samddhi is necessary for the exact knowledge necessary for salvation. On this point, see Compendium, 55, 75; KoU, vi. Foreword p. , viii. 22d.
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14. According to Hsiian-tsang and the glosses of Saeki. According to Paramartha: "Some other masters say that ting ^ (= samddhi) is dhydna. What is the meaning of dhydna? Through "ting" one obtains knowing, seeing, so it is called dhydna. Why? Because the mind that obtains ting [=the samdhita mind] truly knows and sees. The word dhydna signifies ? *** S {cintd, cetand)\ Hang J | (to measure). Ssu is prajnd. Such is the Siddhanta. "
15.