爾時慈氏菩薩摩訶薩白佛言：「世尊！菩薩何依何住，於大乘中修奢摩他、毘鉢舍那？」
At that time Maitreya Bodhisattva addressed the Buddha saying, “World-Honored One! What does the bodhisattva rely upon, how do they cultivate śamatha and vipaśyanā while abiding within the Great Vehicle?”
佛告慈氏菩薩曰：「善男子！當知菩薩法假安立，及不捨阿耨多羅三藐三菩提願，為依、為住，於大乘中修奢摩他、毘鉢舍那。」
The Buddha told Maitreya Bodhisattva, “Kulaputra! You should know, the conventionally established Bodhisattva Dharma and not relinquishing the vow of anuttarā-saṃyak-saṃbodhi are the basis, are the abode of the cultivation of śamatha and vipaśyanā within the Great Vehicle.”
慈氏菩薩復白佛言：「如世尊說四種所緣境事：一者、有分別影像所緣境事；二者、無分別影像所緣境事；三者、事邊際所緣境事；四者、所作成辦所緣境事。於此四中，幾是奢摩他所緣境事？幾是毘鉢舍那所緣境事？幾是俱所緣境事？」
Maitreya Bodhisattva again addressed the Buddha saying, “As the World-Honored One has explained, there are four kinds of conditionally constructed (ālambana) objects: First, conditionally constructed objects with differentiated (vikalpa, or vibhajya, vibhaaga; parikalpana; divide, discriminate, discern, reason) images; second, conditionally constructed objects without differentiated images (nirābhāsa); third, conditionally constructed objects at the limit of objectification; and fourth, conditionally constructed objects that accomplish the Purpose (Convert the Basis, āśraya-pārivṛtti). Among these four, which are conditionally constructed objects of śamatha? Which are conditionally constructed objects of vipaśyanā? Which are conditionally constructed objects of both?”
佛告慈氏菩薩曰：「善男子！一是奢摩他所緣境事，謂無分別影像；一是毘鉢舍那所緣境事，謂有分別影像；二是俱所緣境事，謂事邊際、所作成辦。」
The Buddha replied to Maitreya Bodhisattva saying, “Kulaputra! One is a conditionally constructed object of śamatha, which is to say without differentiated images, one is a conditionally constructed object of vipaśyanā, which is to say with differentiated images. Two are the conditionally constructed object of both [śamatha and vipaśyanā] together, which are the limit of objectification and that which accomplishes the Purpose.”
慈氏菩薩復白佛言：「世尊！云何菩薩依是四種奢摩他、毘鉢舍那所緣境事，能求奢摩他、能善毘鉢舍那？」
Maitreya Bodhisattva again addressed the Buddha saying, “World-Honored One! How is the bodhisattva able to seek śamatha and vipaśyanā based upon these four kinds of conditionally constructed objects of śamatha and vipaśyanā?
佛告慈氏菩薩曰：「善男子！如我為諸菩薩所說法假安立，所謂契經、應誦、記別、諷誦、自說、因緣、譬喻、本事、本生、方廣、希法、論議。菩薩於此善聽、善受、言善通利、意善尋思、見善通達，即於如所善思惟法，獨處空閑作意思惟。復即於此能思惟心，內心相續，作意思惟。如是正行多安住故，起身輕安及心輕安，是名奢摩他。如是菩薩，能求奢摩他。彼由獲得身心輕安為所依故，即於如所善思惟法，內三摩地所行影像，觀察勝解捨離心相。即於如是三摩地影像所知義中，能正思擇、最極思擇，周遍尋思、周遍伺察，若忍、若樂、若慧、若見、若觀，是名毘鉢舍那。如是菩薩，能善毘鉢舍那。」
The Buddha replied to Maitreya Bodhisattva saying, “Kulaputra! As I have explained, the Dharma in established conventions for all bodhisattvas in all of the sutras, the verses, the prophecies, the hymns, the sayings, the narratives, the parables, the previous actions, the previous lives, the extended discourses, the miraculous dharma (adbhutadharma), and the expositions, bodhisattvas listen well to [all of] this, receive it well, the words well understood, the ideas well considered, the view well penetrated, then, alone in a forested place, they think reflectively (manasikṛta) upon this well reasoned Dharma. Then, from this, they are able to reflect upon the mind, thinking reflectively upon the inner-mind ‘continuity’ (santati or ’mindstream’, citta-santāna). From the correct practice of a lot of peaceful abiding like this, there comes about bodily and mental ease. This is called śamatha. Like this, bodhisattvas are able to seek śamatha. With the attainment of ease of body and mind as a basis, they enter the saṃskār-ic imagery of samādhi from that well reasoned Dharma, observing and understanding free of the characteristics of mind, having abandoned them. Then, within knowledge of the meaning of the imagery of samādhi like this, they are able to correctly investigate, to investigate to the furthest extent, to ponder everything, to examine everything, whether patience, joy, wisdom, vision, or awakening, this is called vipaśyanā. Like this, a bodhisattva is able to vipaśyanā well.
慈氏菩薩復白佛言：「世尊！若諸菩薩緣心為境，內思惟心，乃至未得身心輕安，所有作意，當名何等？」
Maitreya Bodhisattva again addressed the Buddha saying, “World-Honored One! If bodhisattvas take the conditioned mind as an object of internal reflection upon the mind but have not yet attained ease of body and mind, what should that way of thinking be called?”
佛告慈氏菩薩曰：「善男子！非奢摩他作意，是隨順奢摩他勝解相應作意。」
The Buddha replied to Maitreya Bodhisattva saying, “Kulaputra! That is not a śamatha way of thinking. That is thinking that goes along with śamatha with an understanding that it is something that should be done.”
「世尊！若諸菩薩乃至未得身心輕安，於如所思所有諸法內三摩地所緣影像作意思惟，如是作意，當名何等？」
“World-Honored One! If bodhisattvas have not yet attained ease of body and mind, and they think reflectively upon the conditional images within samādhi that accord with all the Dharma upon which they have reflected, what should that way of thinking be called?”
「善男子！非毘鉢舍那作意，是隨順毘鉢舍那勝解相應作意。」
“Kulaputra! That is not vipaśyanā thinking. That is thinking that goes along with vipaśyanā with an understanding that it is something that should be done.”
慈氏菩薩復白佛言：「世尊！奢摩他道與毘鉢舍那道，當言有異？當言無異？」
Maitreya Bodhisattva again addressed the Buddha saying, “World-Honored One! The way of śamatha and the way of vipaśyanā, should it be said that they have a difference? Should it be said that there is no difference?”
佛告慈氏菩薩曰：「善男子！當言非有異、非無異。何故非有異？以毘鉢舍那所緣境心為所緣故。何故非無異？有分別影像非所緣故。」
The Buddha replied to Maitreya Bodhisattva saying, “Kulaputra! It should be said that they neither have a difference nor are they without difference. Why do they not have a difference? Because vipaśyanā has the conditionally objective mind as its condition. Why are they not without difference? Because there being differentiated images is not a [śamatha] condition.”
慈氏菩薩復白佛言：「世尊！諸毘鉢舍那三摩地所行影像，彼與此心，當言有異？當言無異？」
Maitreya Bodhisattva again addressed the Buddha saying, “World-Honored One! All the saṃskār-ic imagery of vipaśyanā-samādhi, that and this mind, should it be said that they have a difference? Should it be said that there is no difference?”
佛告慈氏菩薩曰：「善男子！當言無異。何以故？由彼影像唯是識故。善男子！我說識所緣，唯識所現故。」
The Buddha replied to Maitreya Bodhisattva saying, “Kulaputra! It should be said that there is no difference. Why? Because those images are consciousness only. Kulaputra! I have said, the conditions of consciousness are only manifestations of consciousness.”
「世尊！若彼所行影像，即與此心無有異者，云何此心還見此心？」
“World-Honored One! If that saṃskār-ic imagery and this mind are something without any difference, how does this mind ‘turn’ to see this mind?”
「善男子！此中無有少法能見少法；然即此心如是生時，即有如是影像顯現。善男子！如依善瑩清淨鏡面，以質為緣還見本質，而謂我今見於影像，及謂離質別有所行影像顯現。如是此心生時，相似有異三摩地所行影像顯現。」
‘Kulaputra! Herein there is not the slightest dharma able to see the slightest dharma. When a mind such as this arises, then saṃskār-ic imagery like this appears. Kulaputra! It is like seeing something in the clean, well polished face of a mirror, by which the object conditionally appears to ‘turn’ to see the original object, and it is said, I now see an image, and it is said that, apart from the object, there is the saṃskār-ic image that has appeared. Like this, when this mind arises, it appears as if there are differences in the saṃskār-ic imagery that appear in samādhi.”
「世尊！若諸有情自性而住，緣色等心所行影像，彼與此心亦無異耶？」
“World-Honored One! All of the saṃskār-ic imagery of the mind conditioned by form, etc. [appearing to] abide with self nature, are they and this mind also without any difference?
「善男子！亦無有異！而諸愚夫由顛倒覺，於諸影像，不能如實知唯是識，作顛倒解。」
“Kulaputra! They are also without any difference! However, due to their inverted awareness about all images, ignorant people are unable to know as it really is [that they] are consciousness only, having this inverted understanding.”
慈氏菩薩復白佛言：「世尊！齊何當言菩薩一向修毘鉢舍那？」
Maitreya Bodhisattva again addressed the Buddha saying, “World-Honored One! What can be said to be the bodhisattva single-pointed practice of vipaśyanā?
佛告慈氏菩薩曰：「善男子！若相續作意唯思惟心相。」
The Buddha replied to Maitreya Bodhisattva saying, “Kulaputra! If the ‘continuity’ reflects only upon the characteristics of mind.”
「世尊！齊何當言菩薩一向修奢摩他？」
“World-Honored One! What can be said to be the bodhisattva single-pointed practice of śamatha?
「善男子！若相續作意唯思惟無間心。」
Kulaputra! If the ‘continuity’ reflects only with an uninterrupted mind (avīci-citta).
「世尊！齊何當言菩薩奢摩他、毘鉢舍那和合俱轉？」
‘World-Honored One! What can be said to be the bodhisattva union of śamatha and vipaśyanā?
「善男子！若正思惟心一境性。」
“Kulaputra! If they correctly reflect upon the singular object of mind.”
「世尊！云何心相？」
“World-Honored One! What are the ‘characteristics of mind’?
「善男子！謂三摩地所行有分別影像，毘鉢舍那所緣。」
“Kulaputra! They are the differentiated images of the saṃskāra in śamatha, which are the conditions for vipaśyanā.
「世尊！云何無間心？」
“World-Honored One! What is an ‘uninterrupted mind’?”
「善男子！謂緣彼影像心，奢摩他所緣。」
“Kulaputra! It is that conditional, imaginary mind, which is the condition for śamatha.”
「世尊！云何心一境性？」
“World-Honored One! What is the ‘singular object of mind’?”
「善男子！謂通達三摩地所行影像，唯是其識；或通達此已，復思惟如性。」
“Kulaputra! It is penetrating the saṃskār-ic imagery of samādhi as being consciousness only; and after having penetrated this, then further reflecting upon its thus nature.”
慈氏菩薩復白佛言：「世尊！毘鉢舍那凡有幾種？」
Maitreya Bodhisattva again addressed the Buddha saying, “World-Honored One! How many kinds of vipaśyanā are there?”
佛告慈氏菩薩曰：「善男子！略有三種：一者、有相毘鉢舍那；二者、尋求毘鉢舍那；三者、伺察毘鉢舍那。云何有相毘鉢舍那？謂純思惟三摩地所行有分別影像毘鉢舍那。云何尋求毘鉢舍那？謂由慧故，遍於彼彼未善解了一切法中，為善了故，作意思惟毘鉢舍那。云何伺察毘鉢舍那？謂由慧故，遍於彼彼已善解了一切法中，為善證得極解脫故，作意思惟毘鉢舍那。」
The Buddha replied the Maitreya Bodhisattva saying, “Kulaputra! There are three kinds: First, vipaśyanā upon characteristics; second, investigative vipaśyanā; and third, examining vipaśyanā. What is vipaśyanā upon characteristics? It is vipaśyanā purely reflecting upon the differentiated imagery of the saṃskāra [or, practice] of samādhi. What is investigative vipaśyanā? It is vipaśyanā which, through wisdom, attentively reflects upon all those things (dharma) not yet well understood in order to understand them well. What is examining vipaśyanā? It is vipaśyanā which, through wisdom, attentively reflects upon all those things (dharma) already well understood in order to well realize all that is understood and to attain ultimate liberation.”
慈氏菩薩復白佛言：「世尊！是奢摩他凡有幾種？」
Maitreya Bodhisattva again addressed the Buddha saying, “World-Honored One! How many kinds of śamatha are there?
佛告慈氏菩薩曰：「善男子！即由隨彼無間心故，當知此中亦有三種。復有八種，謂初靜慮乃至非想非非想處，各有一種奢摩他故。復有四種，謂慈、悲、喜、捨四無量中，各有一種奢摩他故。」
The Buddha replied to Maitreya Bodhisattva saying, “Kulaputra! There is being in accord with that uninterrupted mind, you should know, with this there are also three kinds. Furthermore, there are eight kinds, which are first calming up to the base of neither perception nor non-perception, because each are a kind of śamatha. Furthermore, there are four kinds, which are friendliness, compassion, joy, and upekṣā within the Four Immeasurable, because each are a kind of śamatha.
慈氏菩薩復白佛言：「世尊！如說依法奢摩他、毘鉢舍那，復說不依法奢摩他、毘鉢舍那。云何名依法奢摩他、毘鉢舍那？云何復名不依法奢摩他、毘鉢舍那？」
Maitreya Bodhisattva again addressed the Buddha saying, “World-Honored One! You have explained śamatha and vipaśyanā based upon the Dharma, and you have further explained śamatha and vipaśyanā that are not based upon the Dharma. What is it that is called ‘śamatha and vipaśyanā based upon the Dharma’? Furthermore, what is called, ‘śamatha and vipaśyanā that are not based upon the Dharma’?
佛告慈氏菩薩曰：「善男子！若諸菩薩隨先所受所思法相，而於其義得奢摩他、毘鉢舍那，名依法奢摩他、毘鉢舍那。若諸菩薩不待所受所思法相，但依於他教誡教授，而於其義得奢摩他、毘鉢舍那，謂觀青瘀及膿爛等，或一切行皆是無常、或諸行苦、或一切法皆無有我、或復涅槃畢竟寂靜。如是等類奢摩他、毘鉢舍那，名不依法奢摩他、毘鉢舍那。由依止法得奢摩他、毘鉢舍那，故我施設隨法行菩薩，是利根性；由不依法得奢摩他、毘鉢舍那故，我施設隨信行菩薩，是鈍根性。」
The Buddha replied to Maitreya Bodhisattva saying, “Kulaputra! The śamatha and vipaśyanā supported by the Dharma are that śamatha and vipaśyanā attained through the characteristics of dharmas and their meaning first received and pondered by the bodhisattvas. The śamatha and vipaśyanā not supported by the Dharma are the śamatha and vipaśyanā attained not through the characteristics of dharmas the bodhisattvas have received and pondered, but through the instructions and meanings of other teachings, such as observing decaying and rotting [bodies], or upon the impermanence of all saṃskāra, the suffering of all saṃskāra, the no-self of all things, or the final quiescence of cessation. Such quietude and vision I designate as not supported by Dharma. But, if they have attained a śamatha and vipaśyanā supported by the Dharma, those bodhisattvas I have designated as followers of the Dharma, and they have keen faculties, while, if they attain a śamatha and vipaśyanā not supported by Dharma, those bodhisattvas I have designated as followers of faith, and they have dull faculties.”
慈氏菩薩復白佛言：「世尊！如說緣別法奢摩他、毘鉢舍那，復說緣總法奢摩他、毘鉢舍那。云何名為緣別法奢摩他、毘鉢舍那？云何復名緣總法奢摩他、毘鉢舍那？」
Maitreya Bodhisattva again addressed the Buddha saying, “World-Honored One! You have explained śamatha and vipaśyanā upon conditionally different dharma, and you have also explained śamatha and vipaśyanā upon conditionally unified dharma. What is it that is called ‘śamatha and vipaśyanā upon conditionally different dharma’? Furthermore, what is called śamatha and vipaśyanā upon conditionally unified dharma?”
佛告慈氏菩薩曰：「善男子！若諸菩薩，緣於各別契經等法，於如所受所思惟法，修奢摩他、毘鉢舍那，是名緣別法奢摩他、毘鉢舍那。若諸菩薩，即緣一切契經等法，集為一團、一積、一分、一聚作意思惟：此一切法，隨順真如，趣向真如，臨入真如；隨順菩提，隨順涅槃，隨順轉依，及趣向彼，若臨入彼。此一切法，宣說無量無數善法。如是思惟修奢摩他、毘鉢舍那，是名緣總法奢摩他、毘鉢舍那。」
The Buddha replied to Maitreya Bodhisattva, “Kulaputra! If bodhisattvas cultivate śamatha and vipaśyanā upon each of the various dharma in the sutras, etc., Dharma which they have received and reflected upon, this is called śamatha and vipaśyanā upon conditionally different dharma. If bodhisattvas take as the object of their reflection the dharma in all sutras, etc., gathering them into one whole, one mass, one part, one assemblage. This ‘everything dharma’ is in accord with True Thusness, moving toward True Thusness, on the brink of entering True Thusness; It is in accord with bodhi, in accord with Nirvana, in accord with the ‘conversion of the base’, and moving toward that, if on the brink of entering that; This ‘everything dharma’ is proclaimed to be immeasurable, innumerable virtuous dharma. Śamatha and vipaśyanā reflecting like this, this is called śamatha and vipaśyanā upon conditionally unified dharmas.
慈氏菩薩復白佛言：「世尊！如說緣小總法奢摩他、毘鉢舍那，復說緣大總法奢摩他、毘鉢舍那，又說緣無量總法奢摩他、毘鉢舍那。云何名緣小總法奢摩他、毘鉢舍那？云何名緣大總法奢摩他、毘鉢舍那？云何復名緣無量總法奢摩他、毘鉢舍那？」
Maitreya Bodhisattva again addressed the Buddha saying, “World-Honored One! You have explained śamatha and vipaśyanā upon conditionally minor unified dharma, and further explained śamatha and vipaśyanā upon conditionally great unified dharma, and you have also explained śamatha and vipaśyanā upon conditionally immeasurable unified dharma. What is called śamatha and vipaśyanā upon conditionally minor unified dharma? What is called śamatha and vipaśyanā upon conditionally great unified dharma? What is called śamatha and vipaśyanā upon conditionally immeasurable unified dharma?
佛告慈氏菩薩曰：「善男子！若緣各別契經，乃至各別論義，為一團等作意思惟，當知是名緣小總法奢摩他、毘鉢舍那。若緣乃至所受所思契經等法，為一團等作意思惟，非緣各別，當知是名緣大總法奢摩他、毘鉢舍那。若緣無量如來法教，無量法句文字，無量後後慧所照了，為一團等作意思惟，非緣乃至所受所思，當知是名緣無量總法奢摩他、毘鉢舍那。」
The Buddha replied to Maitreya Bodhisattva saying, “Kulaputra! If one takes as the object of understanding the meaning of each of the different sutras and even each of the different commentaries, and attentively reflects upon them as one whole, etc., you should this is called śamatha and vipaśyanā upon conditionally minor unified dharma. If one takes as the object of understanding the dharma in the sutras, which they have received and reflected upon, and attentively reflects upon them as one whole, etc., without considering them separately, you should know this is called śamatha and vipaśyanā upon conditionally great unified dharma. If one takes as the objects of understanding the immeasurable teachings of the Dharma of the Tathāgata, the immeasurable words and expressions of that Dharma, and the immeasurable clarifications of ever more excellent wisdom, and attentively reflects upon them as one whole, etc., without considering them separately, you should know, this is called śamatha and vipaśyanā upon conditionally immeasurable unified dharma.”
慈氏菩薩復白佛言：「世尊！菩薩齊何名得緣總法奢摩他、毘鉢舍那？」
Maitreya Bodhisattva again addressed the Buddha saying, “World-Honored One! When can a bodhisattva be said to have attained śamatha and vipaśyanā upon conditionally unified dharma?”
佛告慈氏菩薩曰：「善男子！由五緣故當知名得：一者、於思惟時，剎那剎那融銷一切麁重所依；二者、離種種想得樂法樂；三者、解了十方無差別相無量法光；四者、所作成滿相應淨分無分別相，恒現在前；五者、為令法身得成滿故，攝受後後轉勝妙因。」
The Buddha replied to Maitreya Bodhisattva saying, “Kulaputra! You should know, it is due to five conditions that it is said: First, When reflecting, kṣaṇa-to-kṣaṇa (’moment to moment’), the foundation of ‘gross heaviness’ is melted away; Second, they transcend all the varieties of perception (saṁjñā) and take joy in [the] Dharma; Third, they understand the immeasurable light of the Dharma which has no differentiating characteristics throughout the Ten Directions; Fourth, the pure, undifferentiated characteristic of the characteristics of the fulfillment of what is to be done are constantly present before them; Fifth, To now attain fulfillment of the Dharma Body they embrace (saṃgraha) that supreme, wondrous ever-turning cause.”
慈氏菩薩復白佛言：「世尊！此緣總法奢摩他、毘鉢舍那，當知從何名為通達？從何名得？」
Maitreya Bodhisattva again addressed the Buddha saying, “Word-Honored One! This śamatha and vipaśyanā upon conditionally unified dharma, how should we know from what [point] is is called penetration (prativedha)? From what [point] is it called attainment?”
佛告慈氏菩薩曰：「善男子！從初極喜地名為通達；從第三發光地乃名為得。善男子！初業菩薩亦於是中隨學作意，雖未可歎，不應懈廢。」
The Buddha replied to Maitreya Bodhisattva saying, “Kulaputra! From the initial stage of Extreme Joy it is called penetration; From the third stage of Light-Maker it is called attainment. Kulaputra! Bodhisattvas just starting out also study and reflect upon all this. Although they are not yet worthy of praise, still they should not slacken or give up."
慈氏菩薩復白佛言：「世尊！是奢摩他、毘鉢舍那，云何名有尋有伺三摩地？云何名無尋唯伺三摩地？云何名無尋無伺三摩地？」
Maitreya Bodhisattva again addressed the Buddha saying, “World-Honored One! This śamatha and vipaśyanā, what is called samādhi with [active] investigation (vitarka) and [passive] consideration (vicāra)? What is called samādhi without investigation and only consideration? And what is called samādhi without investigation or consideration?”
佛告慈氏菩薩曰：「善男子！於如所取尋伺法相，若有麁顯領受觀察，諸奢摩他、毘鉢舍那，是名有尋有伺三摩地。若於彼相，雖無麁顯領受觀察，而有微細彼光明念領受觀察，諸奢摩他、毘鉢舍那，是名無尋唯伺三摩地。若即於彼一切法相，都無作意領受觀察，諸奢摩他、毘鉢舍那，是名無尋無伺三摩地。
The Buddha replied to Maitreya Bodhisattva saying, “Kulaputra! If there are ‘gross’ insights received in regard to the characteristics of dharmas one has received for investigation and consideration in śamatha and vipaśyanā, this is called samādhi with investigation and consideration. If there are no gross insights received in regard to those characteristics, yet there is a subtlety and the mind, in that light, receives an insight in śamatha and vipaśyanā, this is called samādhi without investigation and only consideration. If there is the reception of insight without any effort in regard to the characteristic(s) of all dharmas in śamatha and vipaśyanā this is called Samādhi without investigation or consideration.
「復次，善男子！若有尋求奢摩他、毘鉢舍那，是名有尋有伺三摩地。若有伺察奢摩他、毘鉢舍那，是名無尋唯伺三摩地。若緣總法奢摩他、毘鉢舍那，是名無尋無伺三摩地。」
“Furthermore, Kulaputra! If śamatha and vipaśyanā are with a searching investigation it is called samādhi with investigation and consideration. If śamatha and vipaśyanā are with an analytical consideration it is called samādhi without investigation and only consideration. If śamatha and vipaśyanā are upon the conditionally unified dharma it is called Samādhi without investigation or consideration.”
慈氏菩薩復白佛言：「世尊！云何止相？云何舉相？云何捨相？」
Maitreya Bodhisattva again addressed the Buddha saying, “World-Honored One! What is the characteristic of ‘stopping’? What is the characteristic of arousal (’going’, rising up)? What is the characteristic of relinquishment?
佛告慈氏菩薩曰：「善男子！若心掉舉或恐掉舉時，諸可厭法作意及彼無間心作意，是名止相。若心沈沒或恐沈沒時，諸可欣法作意及彼心相作意，是名舉相。若於一向止道，或於一向觀道，或於雙運轉道，二隨煩惱所染污時，諸無功用作意，及心任運轉中所有作意，是名捨相。」
The Buddha replied to Maitreya Bodhisattva saying, “Kulaputra! When the mind is unsettled or afraid of becoming unsettled, bringing undesirable things to mind and then bringing about that uninterrupted mind, this is called the characteristic of stopping. When the mind is sunken or afraid of becoming sunken, bringing joyful things to mind and then bringing about that characteristic of mind, this is called the characteristic of arousal. When headed on the path of stopping, or headed on the path of ‘seeing’, or the path of evolving both together, if the defilement of these two afflictions should follow along, bringing about effortlessness to mind and then bringing about a mind from within the spontaneous operation of mind, this is called the characteristic of relinquishment.