Abhidharmakośa-kārikā (阿毘達磨俱舍論本頌)

The four meditative absorptions each have two aspects, Their arising within has been explained. Concentration is defined as wholesome one-pointedness, Along with its accompanying five aggregates.

The first includes investigation, joy, and bliss, The later ones gradually abandon the previous factors. The formless realms are also like this, Four aggregates, free from the lower realm.

Together with the three higher preparatory stages, They are collectively called the removal of form-perception. The formless realm is called formless, Later forms arise from the mind.

The three—infinite space, infinite consciousness, and nothingness— Are named based on preparatory practice. Neither perception nor non-perception Is named for its dull and weak nature.

These fundamental meditative attainments are eight, The first seven each have three aspects: Flavored, pure, and uncontaminated; The last has only flavored and pure.

Flavored means associated with craving, Pure means worldly wholesome; This is what is clung to, Uncontaminated means beyond the world.

The first meditation has five factors: Investigation, examination, joy, bliss, and concentration. The second has four factors: Inner purity, joy, bliss, and concentration. The third has five factors: Equanimity, mindfulness, wisdom, bliss, and concentration. The fourth has four factors: Equanimity, mindfulness, neutral feeling, and concentration.

These actual factors are eleven: The first two have bliss and lightness; Inner purity is the faith faculty; Joy is the feeling of joy.

Defilements, in order from the first, Lack joy, bliss, and inner purity, Right mindfulness, wisdom, equanimity, and mindfulness; Others say they lack lightness and equanimity.

The fourth is called immovable, Free from eight calamities: Investigation, examination, The four feelings, and in-and-out breath.

Beings in the first meditation have joy, bliss, and equanimity; The second has joy and equanimity; The third has bliss and equanimity; The fourth has only equanimity, in that order.

Beings in the upper three meditations Can manifest three consciousnesses and expressed mind, All belonging to the first meditation, Only non-defined and non-recorded.

Complete non-attainment can be attained; Pure states arise from abandoning defilements; Uncontaminated states arise from abandoning defilements; Defiled states arise from birth and regression.

Uncontaminated states give rise to wholesome states in sequence, Upward and downward to the third; Pure states give rise likewise, Also giving rise to defilements of their own realm.

Defiled states give rise to pure and defiled states of their own realm, And pure states of the next lower realm; At death, pure states give rise to all, Defiled states give rise to defilements of their own and lower realms.

Pure concentrations have four kinds: Regressive, stabilizing, Advancing, and decisive, Classified accordingly.

In order, they accord with afflictions, The upper realm's uncontaminated states, Mutually viewed in sequence, Give rise to two, three, three, and one.

Two kinds of concentration, forward and reverse, Equal intervals, sequential, and leaping; To interval-leaping is accomplished By the three continents' sharp unlearned ones.

All concentrations rely on their own or lower realms, Not on higher ones, as they are useless; Only beings in the peak existence, the noble ones, Arouse lower ones to exhaust remaining afflictions.

Flavored concentration perceives its own bondage; Pure and uncontaminated perceive universally. Fundamental wholesome formless concentrations Do not perceive lower contaminated states.

Uncontaminated can cut off afflictions, As well as all pure preparatory stages. The eight preparatory stages abandon purity, The first can also be noble or three.

The middle meditations lack investigation, Possess three, only equanimity feeling; The first lower has investigation and examination, The middle only examination, the upper none.

Emptiness means emptiness and not-self; Signlessness means cessation of four; Wishlessness means the remaining ten; Truth aspects correspond accordingly.

These pertain to pure and uncontaminated; Uncontaminated are the three gates to liberation. The heavy two perceive the unlearned, Grasping emptiness and impermanence aspects;

Later perceiving signless concentration, Non-selective cessation as tranquility. Contaminated humans, not timely, Free from the seven higher preparatory stages,

For attaining present happiness, Cultivate wholesome meditations; For attaining superior knowledge and vision, Cultivate pure divine eye;

For attaining discerning wisdom, Cultivate all preparatory wholesome practices; For attaining exhaustion of all contaminants, Cultivate the diamond-like concentration.

The immeasurables are four kinds, Counteracting anger and so forth: Loving-kindness, compassion, Sympathetic joy, and equanimity.

Their aspects, in order, are: Giving happiness, removing suffering, Rejoicing in others' well-being, Perceiving sentient beings of the desire realm.

Joy belongs to the first two meditations, The others to six or five or ten; They cannot cut off afflictions, Humans arouse them, accomplished as three.

Liberations are eight kinds, The first three are non-attachment nature, Two, two, one, one concentration, The four formless concentrations wholesome;

Cessation of perception and feeling liberation, Subtle, subtle, uninterrupted arising, From pure mind of its own realm, And lower uncontaminated emergence.

Three objects are visible to desire, Four objects are class, category, path, From upper suffering, origin, cessation, Non-selective cessation, and space.

Superior abodes are eight kinds, Two like the first liberation, Next two like the second, Last four like the third.

Total pervasion are ten kinds, Eight like pure liberation, Last two pure formless, Perceiving four aggregates of their own realm.

Cessation concentration as previously explained, The rest all attained through two means; Formless rely on three realms, The rest only arise in human realm.

Two realms, through causes and karma, Can arouse formless concentrations; The form realm arouses meditations, Also through natural law power.

The Buddha's true Dharma has two aspects: Teaching and realization as its essence; Those who uphold, explain, and practice it, Cause it to abide in the world.

The Kasmira discussions are reasoned and established, I mostly rely on them to explain the Abhidharma; If there are slight errors, they are my own, Judging Dharma's true principle lies with the Sage.

The Great Teacher, the world's eye, long closed, Those fit to be witnesses mostly dispersed; Not seeing truth, unrestrained people, Through base speculation, disturb the holy teaching.

The Self-Awakened has returned to supreme peace, Those upholding his teaching mostly follow in decline; The world without refuge loses many virtues, Unhooked afflictions turn at will.

Knowing the Tathagata's true Dharma life, Gradually perishing like reaching the throat, This is when affliction's power increases, Seek liberation, do not be negligent.