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realm of forms (rūpa-dhātu), thought halts on thought. The halting of thought on such a single area of thought (ekagratā) as 'The three worlds are mind-only. There is nothing other than the mind' is Calming. Only by that extent, Calming is accomplished. When the equipose of thought is attained, the knowledge of knowing natures just as such (yathābhūta-jñāna) will be produced. The non-discursive thought (nirvikalpajñāna) of knowing the meaning of the doctrines without perversion is called Clear Vision. This is, in short, an explanation of Calming and Clear Vision in the Mahāyāna." // yan dag par gnas pa ni yan dag pași tin ne ḥdsin la bya ste / gzugs kyi khams kyi zag pa med pași tin ne ḥdsin la brten nas sems la sems bshag pa ste / khams gsum thams cad ni sems tsam du zad pa ste / sems las gshan med do shes sems rtse gcig tu ḥjog pa ni shi gnas shes bya ste / de tsam. gyis na shi gnas yoňs su grub pa ste / sems mñam par bshag . pa rñed na yan dag pa ji Ita ba bshin du ses paḥi ses rab hbyun stechos gan rnams kyi don phyin ci ma log par ses paủi rnam par mi rtog paủi ye śes la lhag mthon shes bya ste / ḥdi dag ni theg pa chen pohi shi gnas dan lhag mthon
gi mtshan ñid mdor bsten to // Peking ed. Vol. 109, p. 61, 1. 3. The analysis of Yoga-praxis, in terms of Calming and Clear Vision, was made more elaborately later in the tradition of the YogācāraVijñānavāda in Tibet, China and Japan. The part of the Samdhinirmocana-sūtra which I am going to introduce here is the most often quoted to support their standpoint. This is the part of the fourteen categorical questions made by Bodhisattva Maitreya and answered by Vairocana-Buddha in the form of Sambhoga-kāya.
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