འཕགས་པ་དགངས་པ་ངས་པར་འགྲལ་པ་ཞས་བྱ་བ་ཐག་པ་ཆན་པའ་མད 51

51

having properly heard, properly retained, mastered by recitation, properly analyzed with the mind, and thoroughly realized by insight those teachings that have been explained to the bodhisattvas, [the bodhisattva] sits alone in solitude. Having settled [the mind] internally, they bring to mind those very teachings as they have been properly contemplated, and through continuous internal manaskāra, bring to mind that very mind with which they bring them to mind. For someone who has entered in this way and abides in it frequently, the physical pliancy and mental pliancy that arise are called śamatha. In this way, the bodhisattva seeks śamatha.

Having attained that physical pliancy and mental pliancy, they abide in it, and having abandoned appearances of the mind, they examine and pay attention internally to those very contemplated teachings as images that are the domain of samādhi. In this way, in those images that are the domain of samādhi, whatever differentiation of those knowable objects, thorough differentiation, parikalpa, thorough vicāra, receptivity, inclination, discrimination, view, and vitarka there are—that is called vipaśyanā. In this way, the bodhisattva is skilled in vipaśyanā.

"Bhagavān, when that bodhisattva brings to mind internally the mind that has the mind as its ālambana, what is that manaskāra called as long as they have not yet attained physical pliancy and mental pliancy?"

"Maitreya, it is not śamatha; it should be said to be accompanied by an inclination that conforms to śamatha."

"Bhagavān, as long as that bodhisattva has not attained physical and mental pliancy, what is that manaskāra called when they bring to mind internally those teachings, properly contemplated, as images that are the domain of samādhi?"