論曰：無量者，謂四無量，廣說如經。一、慈無量，謂慈心俱，無怨無憎無有損害，廣大無量極善修習，於一方面如是次第乃至十方一切無邊世界，意解遍滿具足住。慈心俱者，於無苦無樂眾生欲施樂，具阿世耶心相應故。無怨者，即彼對治，欲加苦具瞋故。無憎者，即彼對治，障礙樂具瞋故。無損害者，即彼對治，欲與不宜，瞋故。廣者，於見所行作意故。大者，於聞所行作意故。無量者，於覺知所行作意故。極善修習者，由串習相應，離諸蓋故。於一方面如是次第乃至十方一切無邊世界者，遍緣器世間及有情世間故。意解者，緣意解思惟境界故。遍滿者，緣無間有情境界故。具足住者，如前靜慮中說。二、悲無量，謂悲心俱，乃至廣說。悲心俱者，於有苦眾生欲拔苦，具阿世耶心相應故。無怨者，即彼對治，與苦害故。無憎者，即彼對治，障礙拔苦害故。無損害者，即彼對治，欲與不宜不喜樂故。餘如前說。三、喜無量，謂喜心俱，乃至廣說。喜心俱者，於有樂眾生隨喜彼樂，阿世耶心相應故。無怨者，即彼對治，欲與苦具不喜樂故。無憎者，即彼對治，障礙樂具不喜樂故。無損害者，即彼對治，欲與不宜不喜樂故。餘如前說。四、捨無量，謂捨心俱，乃至廣說。捨心俱者，欲令不染，阿世耶心相應故。無怨者，即彼對治，令染貪瞋故。無憎者，即彼對治，障礙除染貪瞋故。無損害者，即彼對治，顛倒不染貪及瞋故。餘如前說。

**Discourse:** The term "Immeasurable" refers to the Four Immeasurables, as explained extensively in the sutras.

**1. The Immeasurable of Loving-Kindness (Maitrī)** This is the state abiding in the mind imbued with loving-kindness, free from hostility, free from ill-will, and free from the wish to harm. It is vast, immeasurable, and well-cultivated. In this way, one pervades and dwells fully, suffusing first one direction, then in sequence all ten directions of the boundless world in its entirety. * **Mind imbued with loving-kindness:** This is the wish to give happiness to beings who are neither suffering nor happy, corresponding to the underlying intention (Aśaya). * **Free from hostility:** This counteracts the anger that wishes to inflict suffering. * **Free from ill-will:** This counteracts the anger that obstructs happiness. * **Free from the wish to harm:** This counteracts the anger that wishes to give what is disagreeable. * **Vast:** Based on contemplation of what is seen. * **Great:** Based on contemplation of what is heard. * **Immeasurable:** Based on contemplation of what is perceived by the mind. * **Well-cultivated:** Due to repeated practice, being free from the hindrances. * **"In this way... all ten directions of the boundless world":** Because it pervades both the inanimate world and the world of sentient beings. * **"Pervades":** Because the object of contemplation is the sphere of mental conception. * **"Dwells fully":** As explained previously in the section on meditative absorptions (Dhyāna).

**2. The Immeasurable of Compassion (Karuṇā)** This is the state abiding in the mind imbued with compassion, and so on as explained extensively. * **Mind imbued with compassion:** This is the wish to remove suffering from beings who are suffering, corresponding to the underlying intention (Aśaya). * **Free from hostility:** This counteracts the harm of inflicting suffering. * **Free from ill-will:** This counteracts the harm of obstructing the removal of suffering. * **Free from the wish to harm:** This counteracts the wish to give what is disagreeable and unpleasant. The rest is as stated before.

**3. The Immeasurable of Sympathetic Joy (Muditā)** This is the state abiding in the mind imbued with sympathetic joy, and so on as explained extensively. * **Mind imbued with sympathetic joy:** This is rejoicing in the happiness of beings who are happy, corresponding to the underlying intention (Aśaya). * **Free from hostility:** This counteracts the displeasure that wishes to give suffering. * **Free from ill-will:** This counteracts the displeasure that obstructs happiness. * **Free from the wish to harm:** This counteracts the displeasure that wishes to give what is disagreeable. The rest is as stated before.

**4. The Immeasurable of Equanimity (Upekṣā)** This is the state abiding in the mind imbued with equanimity, and so on as explained extensively. * **Mind imbued with equanimity:** This is the wish for beings to be free from attachment, corresponding to the underlying intention (Aśaya). * **Free from hostility:** This counteracts the attachment and aversion that cause defilement. * **Free from ill-will:** This counteracts the attachment and aversion that obstruct the removal of defilement. * **Free from the wish to harm:** This counteracts the mistaken attachment and aversion regarding non-attachment. The rest is as stated before.

諸解脫者，謂八解脫，廣說如經。一、有色諸色觀解脫。有色者，依有色定意解思惟故。諸色者，若色如勝處中廣自分別。觀者，於諸色中為變化自在故、意解思惟顯示彼相故。二、內無色想外諸色觀解脫。內無色想者，依無色定意解思惟故。外者，除眼等根意解思惟餘色故。諸色觀者，如前說。三淨解脫身作證具足住解脫。淨者，一向意解思惟淨妙色，為得增上安樂住故。解脫者，解脫淨不淨色功用，障礙心故。身者，意身故。作證者，由智斷得作證故。具足住者，如前說。無色諸解脫，如前分別。此中差別者，為欲證得一切種身業自在故，及為解脫彼障故，復除光色，作無邊虛空意解思惟故，名第四無邊虛空處解脫。為欲發起聖神通、無諍、願、智、無礙辯等諸功德故，又為證得能助發起彼諸功德心自在故，又為解脫彼障故，復作無邊識意解思惟故，名第五無邊識處解脫。行者作如是發起功德方便已，令第四靜慮起現在前發諸功德，為欲證得最勝無漏住自在故，又為解脫彼障故，復作無所有意解思惟故，名第六無所有處解脫。為欲證得最第一有住自在故，又為解脫彼障故，復作非想非非想意解思惟故，名第七非想非非想處解脫。為欲證得最勝寂靜住自在故，又為解脫彼障故，復從非想非非想處心進止出入息滅攀緣故，名第八想受滅解脫。

The eight liberations are described in detail in the scriptures.

1. **Liberation through observing forms while possessing form.** "Possessing form" means to mentally contemplate based on a concentration that still involves form. "Forms" refers to material objects, as explained in detail in the section on the "Eight Spheres of Mastery." "Observing" means to mentally contemplate these forms in order to achieve mastery over transformation and to clearly perceive their characteristics.

2. **Liberation through observing external forms while internally free from form-perception.** "Internally free from form-perception" means to mentally contemplate based on a formless concentration. "External" means to mentally contemplate all forms other than the sense faculties (like the eyes). "Observing forms" is as explained before.

3. **Liberation of the pure abiding, personally realized and fully abided in.** "Pure" means to single-mindedly contemplate beautiful, pure forms in order to attain a superior state of blissful abiding. "Liberation" means freedom from the mental hindrances caused by attachment to pure and impure forms. "Personally" refers to the mental body. "Realized" means attained through the wisdom of cessation. "Fully abided in" is as explained before.

The formless liberations are explained as before. Their distinctions are as follows:

4. **Liberation of the Sphere of Infinite Space.** To achieve complete mastery over bodily actions and to be liberated from its obstacles, one further abandons even luminous forms and mentally contemplates boundless space.

5. **Liberation of the Sphere of Infinite Consciousness.** To give rise to sublime spiritual powers, the absence of conflict, wisdom of aspiration, unhindered eloquence, and other virtues, and to attain the mental mastery that aids in developing them, and to be liberated from its obstacles, one mentally contemplates boundless consciousness.

6. **Liberation of the Sphere of Nothingness.** After practicing these methods to develop virtues, one brings the fourth meditative absorption to the forefront to give rise to these virtues. To attain mastery over the supreme, undefiled abiding and to be liberated from its obstacles, one mentally contemplates nothingness.

7. **Liberation of the Sphere of Neither Perception nor Non-Perception.** To attain mastery over the abiding in the highest state of existence and to be liberated from its obstacles, one mentally contemplates the state of neither perception nor non-perception.

8. **Liberation of the Cessation of Perception and Feeling.** To attain mastery over the supreme abiding in stillness and to be liberated from its obstacles, one proceeds from the mind-state of neither perception nor non-perception to the cessation of mental engagement by stopping the in-and-out breath.

勝處者，謂八勝處，廣說如經。一、內有色想外諸色觀少，若好若惡若劣若勝，於彼諸色勝知勝見，得如是想名初勝處。內有色想者，如解脫中說。外者，謂除眼等根，顯餘色故。諸色觀者，如前說。少者，謂資具攝色，意解思惟故。若好若惡者，謂淨不淨色之所攝色，意解思惟故。若劣若勝者，謂淨不淨聲香味觸之所攝色，意解思惟故。於彼諸色勝者，謂能治所治作意思惟，障礙功用所不惱故。知者，用奢摩他道。見者，用毘鉢舍那道。得如是想者，謂於實勝中得實勝，無慢想故；於不勝中得實不勝，無慢想故。二、內有色想外諸色觀多，乃至名第二勝處。內無色想中觀少觀多二種亦爾。內有色想外諸色觀者，如前說。多者，顯示有情世間、器世間色遍思惟故。餘如前說。五、內無色想外諸色觀青。青顯、青可見、青光，猶如烏莫迦花，或如婆羅痆斯染青衣色。如是黃、赤、白色皆應廣說。此中差別者，黃色如羯尼迦羅花，或如婆羅痆斯染黃衣色。赤色如槃豆時縛迦花，或如婆羅痆斯染赤衣色。白色如烏奢那星，或如婆羅痆斯鮮白衣色。青者，謂總句。青顯者，謂俱生青。青可見者，謂和合成青。青光者，謂彼二所出鮮淨光青。如青色，黃、赤、白色亦復如是廣說應知。餘如前說。於一處說二譬喻者，此顯俱生、和合二種色故。此八勝處與修三種緣色解脫作所依止，後四勝處意解思惟欲界天色及色界色。又復應知、是諸勝處為治下地種子隨逐作意思惟、非為對治自地所治作意思惟。

The Eight Domains of Mastery are as described in detail in the scriptures.

First, with internal perception of form, one observes external forms as limited—whether beautiful or ugly, inferior or superior. Regarding those forms, one gains superior knowledge and superior vision, attaining such perception. This is called the first Domain of Mastery.

"With internal perception of form" is as explained in the section on liberation. "External" refers to forms other than the eye and other sense faculties, indicating the remaining forms. "Observing forms" is as previously described. "Limited" refers to forms associated with material possessions, contemplated through mental focus. "Whether beautiful or ugly" refers to forms associated with pure or impure visual objects, contemplated through mental focus. "Whether inferior or superior" refers to forms associated with pure or impure sounds, smells, tastes, and tactile objects, contemplated through mental focus. "Regarding those forms, superior" means contemplating through antidote and counteracted thoughts, undisturbed by obstructive functions. "Knowledge" employs the path of calm abiding. "Vision" employs the path of insight. "Attaining such perception" means gaining true superiority in what is actually superior, free from conceit; and gaining true inferiority in what is actually inferior, free from conceit.

Second, with internal perception of form, one observes external forms as extensive, and so on, called the second Domain of Mastery. The two cases of "without internal perception of form" observing limited and extensive forms are likewise.

"With internal perception of form, observing external forms" is as previously described. "Extensive" indicates pervasive contemplation of forms in the sentient world and the material world. The rest is as previously described.

Fifth, without internal perception of form, one observes external forms as blue: blue in appearance, blue to the eye, blue in radiance—like the *umaka* flower, or like a blue-dyed robe from Varanasi. Similarly, yellow, red, and white should be explained in detail. The distinctions here are: yellow like the *kanikara* flower, or like a yellow-dyed robe from Varanasi; red like the *bandhujīvaka* flower, or like a red-dyed robe from Varanasi; white like the *uṣaṇa* star, or like a fresh white robe from Varanasi.

"Blue" is the general term. "Blue in appearance" refers to naturally occurring blue. "Blue to the eye" refers to blue formed by combination. "Blue in radiance" refers to the fresh, pure blue light emitted by both. As with blue, yellow, red, and white should be understood similarly in detail. The rest is as previously described.

Two similes are given for each color to illustrate both naturally occurring and combined forms.

These Eight Domains of Mastery serve as the foundation for cultivating the three liberations related to form. The latter four Domains of Mastery involve contemplating the forms of the desire realm heavens and the form realm through mental focus.

Furthermore, it should be understood that these Domains of Mastery are contemplated to counteract the latent tendencies of lower realms, not to counteract the afflictions of their own realm.

遍處者、謂十遍處，廣說如經。謂地遍處，一能解了上下及傍無二無量。如是水、火、風遍。青、黃、赤、白、虛空識遍上下及傍無二無量。地遍處者，由色所依遍滿故，彼能依色亦遍滿，由彼增長故。一能解了者，謂能證此觀補特伽羅。上下及傍者，謂遍滿諸方及四維故。無二者，離餘諸界，及不雜顯色，遍滿故。無量者，無有分齊，相遍滿故。如地遍處，餘水、火、風、青、黃、赤、白亦復如是，如其所應。虛空遍處者，謂對治一切色相作意思惟遍滿故，餘如前說。識遍處者，謂緣無量識作意思惟遍滿故，餘如前說。

The "All-Pervading" refers to the Ten All-Pervading Spheres, as explained in detail in the sutras. They are: the Earth All-Pervading Sphere, the Water All-Pervading Sphere, the Fire All-Pervading Sphere, the Wind All-Pervading Sphere, the Blue All-Pervading Sphere, the Yellow All-Pervading Sphere, the Red All-Pervading Sphere, the White All-Pervading Sphere, the Space All-Pervading Sphere, and the Consciousness All-Pervading Sphere.

Regarding the Earth All-Pervading Sphere, because the foundation (earth) is all-pervading, the forms that depend on it are also all-pervading, due to their expansion. "One who fully comprehends" refers to the practitioner who attains this contemplation. "Above, below, and all around" means it pervades all directions and the four intermediate points. "Without duality" means it is free from other elements and not mixed with visible colors, being completely pervasive. "Immeasurable" means it has no boundaries, pervading everywhere without limit.

The same applies to the Water, Fire, Wind, Blue, Yellow, Red, and White All-Pervading Spheres, each according to its nature.

The Space All-Pervading Sphere involves contemplating the all-pervading nature of space, counteracting all attachment to form. The rest is as described above.

The Consciousness All-Pervading Sphere involves contemplating the all-pervading nature of boundless consciousness. The rest is as described above.

神通者，謂六神通，如經廣說。一、神境智見作證通，謂為示現一切種身業自在無癡智見性，及彼相應等持諸心心法，由此行行多決定境界故。二、天耳智見作證通，謂為隨聞一切種語業無癡智見性，餘如前說。三、心差別智見作證通，謂為入一切種他心行無癡智見性，餘如前說。四、宿住隨念智見作證通，謂為入一切種前際趣行無癡智見性，餘如前說。五、死生智見作證通，謂為入一切種有情趣行無癡智見性，餘如前說。六、漏盡智見作證通，謂為入出離一切煩惱及無餘苦無癡智見性，及彼相應等持諸心心法，由此行行多決定境界故。復次頌曰：

The term "supernormal powers" refers to the six types of supernormal powers, as explained in detail in the scriptures.

1. The supernormal power of the knowledge and vision of miraculous abilities: This refers to the wisdom and vision free from delusion that manifests all kinds of bodily actions with complete mastery, along with the corresponding meditative states and mental factors. Through this, one repeatedly attains decisive realizations.

2. The supernormal power of the knowledge and vision of the divine ear: This refers to the wisdom and vision free from delusion that perceives all kinds of speech. The rest is as stated before.

3. The supernormal power of the knowledge and vision of others' minds: This refers to the wisdom and vision free from delusion that enters into all kinds of mental activities of others. The rest is as stated before.

4. The supernormal power of the knowledge and vision of recollecting past lives: This refers to the wisdom and vision free from delusion that enters into all kinds of past existences and actions. The rest is as stated before.

5. The supernormal power of the knowledge and vision of the passing away and arising of beings: This refers to the wisdom and vision free from delusion that enters into all kinds of the destinies and actions of sentient beings. The rest is as stated before.

6. The supernormal power of the knowledge and vision of the destruction of the taints: This refers to the wisdom and vision free from delusion that realizes the complete liberation from all defilements and the cessation of suffering, along with the corresponding meditative states and mental factors. Through this, one repeatedly attains decisive realizations.

Furthermore, it is said in verse:

論曰：句者，所謂六處，無量境界、無量方所、無量時節。復有三界，一欲界、二色界、三無色界。復有三界，一小千世界、二中千世界、三大千世界。復有四輩，一在家輩、二出家輩、三鄔波索迦輩、四非人輩。復有三受，謂苦受、樂受、不苦不樂受。復有三世，謂過去世、未來世、現在世。復有三寶，謂佛寶、法寶、僧寶。復有三法，謂善法、不善法、無記法。復有三種雜染，謂煩惱雜染，業雜染，生雜染。復有四聖諦，謂苦、集、滅、道。復有九次第定，謂初靜慮乃至滅受想定。復有三十七菩提分法，謂念住、正斷、神足、根、力、覺支、道支。復有四種沙門果，謂預流果、一來果、不還果、最勝阿羅漢果。復有眾多最勝功德，謂無量、解脫、勝處、遍處、無諍、願智、無礙辯、六神通等。復依廣乘有五種事，一相、二名、三分別、四真如、五正智。復有二種空性，一眾生空性、二法空性。復有二種無我性，一眾生無我性、二法無我性。復有遠離二邊處中之行，謂遠離增益邊及損減邊。復有四種真實，一世間所成、二道理所成、三煩惱障淨智所行處、四所知障淨智所行處。復有四種尋思，謂名尋思、事尋思、自性假立尋思、差別假立尋思。復有四種如實遍智，謂名尋思所引如實遍智、事尋思所引如實遍智、自性假立尋思所引如實遍智、差別假立尋思所引如實遍智。復有三種自性，一遍計所執自性、二依他起自性、三圓成實自性。復有三種無自性性，一相無自性性、二生無自性性、三勝義無自性性。復有五相大菩提、謂自性故、功用故、方便故、轉故、還故。復有五種大乘，一種子、二趣入、三次第、四正轉、五正轉果，謂最初發心故、於諸有情起大悲故、波羅蜜多故、攝事故、自他相續成熟故。復有五無量想，一有情界無量想、二世界無量想、三法界無量想、四所調伏界無量想、五所調伏方便界無量想。復有真實義隨至，謂於一切無量法中隨至真如及此中智。復有不思議威德信解。復有無障礙智。復有三十二大丈夫相及八十種隨形好。復有四種一切相清淨。十力、四無所畏、三念住、三不護、大悲、無忘失法、永斷習氣、一切種妙智。如上所說，略唯二種：一聲聞乘中所釋句、二大乘中所釋句。迷惑者，謂四顛倒，一於無常中計常顛倒、二於苦中計樂顛倒、三於不淨中計淨顛倒、四於無我中計我顛倒。戲論者，謂諸煩惱及雜煩惱諸蘊。住者，謂四識住及七識住。真實者，謂真如及四聖諦。淨者，謂三種淨性：一自體淨性、二境界淨性、三階位淨性。妙者，所謂三寶處勝建立，故名為妙。寂靜者，謂自善法欲乃至一切菩提分法及所證果，皆名寂靜。性者，謂諸法相，若自相、若共相、若假立相、若因相、若果相，總名為性。道理者，謂諸緣起及四道理。假施設者，謂唯於法假立眾生，及唯於相假立諸法。現觀者，謂六種現觀，如成現觀品當說。

簡擇者，所謂一行，順前句、順後句、事句、無事句、色法非色法、有見無見、有對無對、有漏無漏、有為無為、有諍無諍、有味著無味著、依耽嗜依出離、世間出世間、攝屬不攝屬、內外麁細、勝劣遠近、有所緣無所緣、相應不相應、有行無行、有所依無所依、因非因、果非果、異熟非異熟、有因無因、有果無果、有異熟無異熟、有執受無執受、四大種造非四大種造、同分彼同分、有上無上、過去未來現在、善不善無記、欲繫色繫無色繫、學無學非學非無學、見斷修斷無斷。復有四緣，一因緣、二等無間緣、三所緣緣、四增上緣。復有四依，一依法不依眾生、二依義不依文、三依了義經不依不了義經、四依智不依識。復有四無量、四念住、四正斷、四神足、五根、五力、七遍覺支、八聖道支、四種行、四法迹、奢摩他、毘鉢舍那、增上戒、增上心、增上慧、解脫、勝處、遍處等。現行者，謂煩惱纏。睡眠者，謂煩惱隨眠。相屬者，所謂六處，同一依止相屬應知。復有諸法能引攝法，彼亦展轉相屬應知。復有諸根境界，能取所取相屬應知。諸相攝者，有十一種相攝：一更互攝、二界攝、三相攝、四種類攝、五分位攝、六不相離攝、七時攝、八方攝、九一分攝、十全分攝、十一勝義攝。相應者，所謂五種應知，一與他性相應非自性、二於他性相應中與不相違法相應非相違法、三於不相違相應中下中上品相似相應非不相似、四於下中上品相似相應中同時相應非不同時、五於同時相應中同地相應非不同地。說者，所謂四種言說：一見言說、二聞言說、三覺言說、四知言說。任持者，所謂四種食：一段食、二觸食、三意思食、四識食。次第者，所謂五種次第：一流轉次第、二成所作次第、三說次第、四生次第、五現觀次第。