Observing the Five Aggregates to Cut Through the View of Self (Part 2)
Section Three: Dharma-Jñāna, Anvaya-Jñāna, and Direct Realization Wisdom
Original Text: Having thus directly perceived the aggregates within oneself, and having correctly contemplated without distortion based on the truths, the yoga practitioner further engages in inferential observation of the aggregates not directly perceived in other, different realms. This means that all conditioned, defiled phenomena within the aggregates, pervading all places, all seeds, at all times, are of such nature, abide by such principles, and possess such characteristics. Their cessation is eternally tranquil, permanently abiding in bliss. The path pertaining to them is capable of eternally severing [defilements] and ultimately leading to liberation.
Explanation: Since the yoga practitioner can thus directly perceive the five aggregates within his own body and correctly contemplate them without distortion based on the principles of the Four Noble Truths, he subsequently engages in inferential observation of the aggregates in other, different realms that cannot be directly perceived. All conditioned and defiled phenomena within the aggregates, pervading all places and all seeds, at all times, are identical to the phenomena observed directly; they all fall within the scope of the Four Noble Truths and possess the nature of suffering, emptiness, impermanence, and non-self. These phenomena are subject to arising and cessation; upon cessation, they are eternally tranquil, and after tranquility, they are permanently abiding and blissful. All paths in the world can eternally extinguish [suffering] and lead to ultimate liberation from worldly suffering.
Original Text: It should be understood that within this, the wisdom of truth regarding the directly perceived aggregates, and the inferential wisdom of truth regarding the imperceptible objects in other, different realms, are precisely the basis capable of generating the seeds of dharma-jñāna and anvaya-jñāna.
Explanation: Within the observation of these phenomena, if one can correctly observe the presently existing five aggregates and directly witness the true principle of the Four Noble Truths, dharma-jñāna arises; this is the basis for the seeds of dharma-jñāna. If, regarding phenomena other than those presently existing—namely the aggregates not presently existing—inferential observation gives rise to witnessing wisdom, this is anvaya-jñāna, the basis for the seeds of anvaya-jñāna.
This explains two methods of realizing the Dharma: first, the correct observation of the presently existing five aggregates; second, the inferential observation of the non-presently existing five aggregates. Both methods can lead to the wisdom of truth. What are the non-presently existing five aggregates? They refer to the aggregates before and after the present moment. If today's aggregates are present, then yesterday's past aggregates and tomorrow's future aggregates are non-present aggregates, demarcated from the present aggregates by a point in time. However, their nature and characteristics are identical; they are of the same kind, sharing commonality and comparability.
If this year's aggregates are present, last year's past aggregates and next year's future aggregates are non-present aggregates; if the aggregates of this life are present, the aggregates of past and future lives are non-present, imperceptible aggregates. Extending this, the aggregates throughout the three great asamkhyeya kalpas share identical attributes with the present aggregates. In other words, the aggregates from beginningless kalpas past to beginningless kalpas future share common attributes, nature, and characteristics; they are all of the same kind and comparable.
Correct inferential observation can give rise to dharma-jñāna and anvaya-jñāna. Based on the correct observation of the presently existing aggregates, further inferential observation of the non-presently existing aggregates can give rise to dharma-jñāna and anvaya-jñāna, attaining the unborn wisdom of the path of seeing. "Different realms" refer to the boundaries and divisions between phenomena of past, future, and present times. Once phenomena are demarcated, the method of observing them differs, and the type of wisdom attained also differs. Directly perceptible phenomena are observed directly (pratyakṣa), while imperceptible phenomena are observed inferentially (anumāna). When observation is correct and true, the wisdom of truth and acquiescence to the unborn are attained.
Original Text: Furthermore, it should be known that such analytical attention (ālokana-manaskāra) is still mixed with learning and reflection. If the contemplator thus repeatedly correctly observes the truths, through the sixteen aspects, he gains certainty regarding the principles of realization of the Four Noble Truths. Further, regarding the exhaustive nature (yāvadbhāvikatā) and the suchness nature (yathāvadbhāvikatā) of the truths, he transcends attention mixed with learning and reflection, single-mindedly generating meditative conviction (adhimokṣa). This is then called conviction attention (adhimokṣa-manaskāra). Such attention solely focuses on the objects of the truths, abiding constantly in concentration. Through repeated cultivation of this, he attains boundless wisdom regarding the objects of the truths of suffering and its origin.
Explanation: The analytical attention described above still belongs to wisdom mixed with learning and reflection. If the contemplator repeatedly observes the Four Noble Truths correctly in this way, he will gain certainty regarding the principles of realization of the Four Noble Truths through the sixteen aspects. Further, regarding the exhaustive nature and the suchness nature of the Four Noble Truths, he transcends attention mixed with learning and reflection, continuously generating meditative conviction, which is called conviction attention. Such attention focuses solely on the true objects (the truths), abiding constantly in concentration. Due to cultivating and diligently practicing this conviction attention, he attains boundless wisdom regarding the objects of the truths of suffering and its origin.
Prior to gaining certainty about the Four Noble Truths, analytical attention is mixed with learning and reflection; it is neither pure correct observation nor uninterrupted observation. Only uninterrupted correct observation can lead to certainty about the Four Noble Truths. After gaining certainty, conviction arises; after conviction, realization occurs. The exhaustive nature of the Four Noble Truths refers to their scope, while the suchness nature refers to all natures conforming to their principles. If observation is uninterrupted and correct, one transcends the stage of mixed learning and reflection, generating conviction in the Four Noble Truths, called conviction attention. If one can maintain uninterrupted concentration, with the mind focused solely on the Four Noble Truths without distraction, such attentive observation can lead to boundless wisdom.
Original Text: By this wisdom, he understands impermanence and generates boundless conviction in impermanence. Similarly, understanding suffering, etc., he generates boundless conviction in suffering, boundless conviction in emptiness and non-self, boundless conviction in evil actions, boundless conviction in falling into evil destinies, boundless conviction in rise and fall, and boundless conviction in old age, sickness, death, sorrow, lamentation, suffering, and all disturbances.
Explanation: Due to possessing boundless wisdom, he understands the impermanence of all formations and generates boundless conviction regarding impermanent phenomena. Similarly, understanding suffering, emptiness, impermanence, non-self, etc., he generates boundless conviction in suffering, boundless conviction in emptiness and non-self, boundless conviction in evil actions, boundless conviction in falling into evil destinies, boundless conviction in rise and fall, and boundless conviction in old age, sickness, death, sorrow, lamentation, suffering, and all afflictions.
Original Text: Here, "boundless" means the cycle of birth and death. Such phenomena are boundless and limitless, so much so that the cycle of birth and death flows unceasingly. Constantly existing as such, the only thing that can cease among the aforementioned phenomena is birth and death; there is no remainder beyond this cessation. This cessation has no other means. Precisely regarding such phenomena of existence, destinies, birth, and death, with wishless action, non-reliance action, and profound revulsion action, he generates conviction and diligently cultivates conviction attention.
Explanation: "Boundless" means that phenomena such as the cycle of birth and death are boundless and limitless, so much so that the cycle of birth and death flows unceasingly. Although the phenomena described above are constantly existing, only birth and death can cease; there is nothing remaining beyond this. This cessable phenomenon has no other means of cessation. Precisely within such phenomena of the three realms, the six destinies, birth, and death, with wishless action, non-reliance action, and profound revulsion, he generates conviction and diligently cultivates conviction attention.
Original Text: Furthermore, regarding such existences and births, he deeply abhors and dreads them with superior aspiration (adhimukti), and regarding nirvana, whichever practice arises, he deeply aspires for it with his heart. Yet, for a long time, his mind has loved the worldly objects of form, sound, smell, taste, and touch, etc., and has accumulated and grown due to these form, sound, smell, taste, and touch, etc. Because of this, although he deeply aspires for nirvana, he is unable to enter it, unable to realize purity, unable to abide in it, unable to attain conviction. His mind regresses, for he has not yet deeply generated admiration for the tranquil realm; due to doubt, his mind repeatedly experiences revulsion and fear. Although regarding all aspects of the truths of suffering and its origin, he repeatedly deeply abhors and dreads them, and regarding nirvana, he repeatedly generates deep aspiration, still he is unable to deeply enter it.
Explanation: Furthermore, regarding the superior aspiration towards such existences and births mentioned above, he feels deep revulsion and dread from the depths of his heart. For any practice arising from nirvana, he feels deep aspiration from the depths of his heart. The practitioner, having loved worldly objects of form, sound, smell, taste, and touch, etc., throughout the long night of birth and death, accumulated and nourished the truth of suffering for the sake of these objects.
Due to this cause, although he now deeply aspires for nirvana, he cannot enter nirvana, cannot realize the pure Dharma-eye, cannot abide in the Four Noble Truths, nor can he attain conviction in them. His mind regresses from the tranquil realm because he has not been able to generate hope and admiration for nirvana from the depths of his heart, and because there is doubt in his mind, he repeatedly experiences revulsion and dread towards birth and death. Although such a person repeatedly feels deep revulsion and dread towards birth and death regarding all aspects of the truths of suffering and its origin, and repeatedly generates deep aspiration for nirvana, he still cannot deeply enter nirvana.
Original Text: Why is this so? Because he still possesses the gross conceit of self (ahaṃkāra) that obstructs direct realization (pratyakṣa), which arises intermittently or uninterruptedly with attention, thinking thus: "I have long wandered in birth and death. I will wander again in birth and death. I will be able to enter nirvana. I cultivate wholesome dharmas for nirvana. I can observe suffering as truly suffering. I can observe the origin as truly the origin. I can observe cessation as truly cessation. I can observe the path as truly the path. I can observe emptiness as truly emptiness. I observe wishlessness as truly wishlessness. I observe signlessness as truly signlessness. Such dharmas are possessed by me."
Explanation: Why, despite deeply abhorring birth and death and aspiring for nirvana, can he not enter nirvana, or even attain conviction and abide in the Dharma of nirvana? Because the practitioner still possesses the gross conceit of self that obstructs direct observation. As observation deepens, intermittent or uninterrupted attention arises, and he thinks thus: "I have long wandered in birth and death"; "I will continue to wander in birth and death"; "I will enter nirvana in the future"; "I cultivate wholesome dharmas for nirvana"; "I can observe the truth of suffering as truly suffering"; "I can observe the truth of origin as truly arising"; "I can observe the truth of cessation as truly cessation"; "I can observe the truth of the path as truly the path"; "I can observe emptiness as truly emptiness"; "I can observe wishlessness as truly wishlessness"; "I observe signlessness as truly signlessness"; "Such dharmas are possessed by me."
Original Text: Because of this, although he deeply aspires for nirvana, his mind is unable to enter it. Having understood that such conceit of self is an obstruction, he is then able to swiftly comprehend it with wisdom, abandon the spontaneously arising attention, subdue all externally known objects, turn his attention towards observation, and with undistracted diligence, uninterruptedly observe the noble truths. As each arising mental state perishes, he uninterruptedly generates the mind with attention focused on observation, its flow uninterrupted. Thus, with the mind focused on the mind, diligently and unwaveringly, he is able to prevent that attention, which obstructs direct realization—the gross conceit of self—from arising.
Explanation: Because the practitioner holds these views in his mind, although he deeply aspires for nirvana, his mind cannot enter nirvana due to the obscuring effect of the gross conceit of self. After understanding that the aforementioned conceit is an obstacle to entering nirvana, he can swiftly comprehend it with wisdom, thereby removing the obscuration. He abandons the previously spontaneously arising conceit, subsequently directs his attention, subdues all external objects contacted by the mind, turns his attention to observation, follows this attention, and diligently observes the Four Noble Truths without interruption. As each arising conceited mind perishes, the mind arises uninterruptedly focused on observing the Four Noble Truths, with mental consciousness flowing uninterruptedly in this observation. The practitioner thus focuses his wisdom-mind on uninterrupted attention, diligently and single-mindedly immersed in the attention on the Four Noble Truths. In this way, the gross conceit of self that obstructs direct observation has no opportunity to arise.
Original Text: Diligently cultivating thus, the yoga practitioner observes the mental continuum, seeing it successively change, newly arising moment by moment, sometimes increasing, sometimes decreasing, temporarily existing, momentarily present, constantly altering—this is the nature of impermanence. Observing the mental continuum falling under the category of the appropriating aggregates—this is the nature of suffering. Observing the mental continuum devoid of a second entity—this is the nature of emptiness. Observing the mental continuum arising from various conditions, lacking autonomy—this is the nature of non-self. This is called penetrating the truth of suffering.
Explanation: Diligently cultivating thus, the yoga practitioner observes his own mental continuum flowing and changing incessantly. One dhamma newly arises in the mind, and another newly arises the next moment, constantly altering. His thoughts sometimes increase, sometimes decrease, all existing temporarily, momentarily present, changing afterward. Such a mind, altering before and after, has the nature of impermanence. He further observes that the continuous mental continuum involves grasping and is embraced by the appropriating aggregates; this is the nature of suffering. He further observes that the continuous mental continuum does not belong to any dhamma, for the mind is empty; this is the nature of emptiness. He further observes that the continuous mental continuum arises from the combination of numerous causes and conditions, lacking autonomy; thus, it has the nature of non-self. This is called penetrating the truth of suffering: impermanence, suffering, emptiness, non-self—collectively named the truth of suffering.
Original Text: Next, he observes that this mental continuum has craving as its cause, craving as its origin, craving as its arising, craving as its condition. This is called penetrating the truth of origin. Next, he observes that the selective cessation pertaining to this mental continuum is of a nature of permanent cessation, permanent tranquility, permanent sublimity, permanent liberation. This is called penetrating the truth of cessation. Next, he observes that the ultimate antidote for this mental continuum—the path leading to cessation—is of a true path nature, true suchness nature, true practice nature, true liberation nature. This is called penetrating the truth of the path.
Explanation: Further observing this continuous mental continuum, he sees that it takes craving as its cause, craving as its origin, craving as its arising, craving as its condition. Realizing this principle is called penetrating the truth of origin. Further observing this continuous mental continuum, all selected phenomena subject to cessation possess the nature of permanent cessation, permanent tranquility, permanent sublimity, permanent liberation. This is called penetrating the truth of cessation. Further observing this continuous mental continuum, it can thoroughly counteract all afflictions. The path leading to cessation is truly of the path nature, truly of the suchness nature, truly of the practice nature, truly of the liberation nature. This is called penetrating the truth of the path.
Original Text: Having thus, for the first time, correctly penetrated the Four Noble Truths with subtle wisdom through skillful attention and analytical observation, by repeatedly cultivating and familiarizing himself with this wisdom, the subject (wisdom) and object (truths) become equal and balanced, and right knowledge (samyagjñāna) arises. Through this arising, he severs the gross, manifest conceit of self that obstructs the love for nirvana.
Explanation: Previously, he had not properly observed the Four Noble Truths; now he must skillfully apply attention for analytical observation, penetrating the principles of the Four Noble Truths correctly and truly with subtle wisdom. Due to being able to familiarize and cultivate, repeatedly cultivating this subtle wisdom of observation, the subject-wisdom and object-dhammas become equal and balanced, and right knowledge arises. With the arising of right knowledge, all gross, manifest conceit of self obstructing the love for nirvana is severed.
Original Text: Furthermore, with deep-hearted love for nirvana, he swiftly enters it without regression of mind, free from all fears, embracing superior aspiration and delight. Such a practitioner, within the lower acceptance pertaining to the noble truths, gives rise to wisdom of equality between subject and object. This is called the warmth (uṣmagata). Within the middle acceptance, he gives rise to wisdom of equality between subject and object. This is called the peak (mūrdhan). Within the higher acceptance, he gives rise to wisdom of equality between subject and object. This is called acquiescence to the truths (kṣānti).
Explanation: Furthermore, with deep-hearted love for nirvana, he swiftly enters it without regression of mind, free from all fears, generating superior aspiration internally, feeling comfort and joy. Such a practitioner, in the process of cultivating the Four Noble Truths, belongs to the stage of lower acceptance. The subject-mind and object-dhammas become equal, and the wisdom of equality arises; this is called the warmth stage, belonging to the middle acceptance. The subject-mind and object-dhammas become equal, and the wisdom of equality arises; this is called the peak, belonging to the higher acceptance. The subject-mind and object-dhammas become equal, and the wisdom of equality arises; this is called acquiescence to the truths.
Here, the acceptance of nirvana is divided into upper, middle, and lower grades. The lower grade acceptance corresponds to the warmth stage within the four aids to penetration (nirvedha-bhāgīya). The middle grade acceptance corresponds to the peak stage within the four aids. The higher acceptance is also called acquiescence to the truths, corresponding to the acceptance stage within the four aids. Practitioners in the warmth stage turn their minds towards nirvana; regarding the cultivation of the Dharma of nirvana, their minds do not regress because they have generated superior aspiration for the Dharma of nirvana, are free from fear, and have attained meritorious fruition. Thereafter, throughout all subsequent cultivation, they will not regress, even after attaining the fruit of stream-entry (sotāpanna) by severing the view of self. The meritorious fruition of the four aids to penetration differs greatly from that of stream-entry. The difference between stream-entry and once-returning (sakadāgāmi), and further between once-returning and non-returning (anāgāmi) and arhatship (arahant), is also significant. Therefore, one should not mistake the meritorious fruition; do not mistake the meritorious fruition of the four aids for that of stream-entry or once-returning, thereby committing the grave offense of claiming realization without attainment.
Original Text: Having thus severed the obstructive gross conceit of self and embraced superior aspiration and delight for nirvana, he is able to relinquish all subsequent mental efforts pertaining to observation, abiding in effortless, non-conceptual mind. At that time, his mind seems extinguished but is not truly extinguished; it seems objectless but is not without an object. Furthermore, at that time, his mind is tranquil, seemingly detached yet not truly detached. Moreover, at that time, it is not covered by pleasant sleep; there is only distinct, non-elevated, non-lowered śamatha practice.
Explanation: Cultivating to this point, the practitioner severs the gross conceit of self obstructing observation, generating further superior aspiration and joyful delight for nirvana. He can then relinquish all subsequent mental efforts pertaining to observation, abiding in an effortless, non-conceptual mind. At this time, the practitioner's mind seems extinguished but is not truly extinguished; it seems to have no object of clinging but is not without an object. Furthermore, at a certain time, his mind is tranquil, seemingly detached from the objects of the six senses yet not truly detached. Moreover, at this time, the hindrance of sleep is not eliminated; sleep is still heavy, not yet light, fragrant, pleasant, and dreamless. There is only a very distinct, non-discriminating mind, not grasping the high or low of phenomena, abiding in meditation without observing the four establishments of mindfulness or the Four Noble Truths.
The yoga practitioner, having severed the gross conceit of self obstructing direct realization and generated superior aspiration for nirvana, no longer needs to exert effort in preparatory practices. At this time, he feels as if the mind has no discrimination, seems extinguished, yet is not truly extinguished. It seems as if the mind thinks of nothing, yet there is thought. He feels as if the mind is detached from worldly objects, yet it is not truly detached. Moreover, the hindrance of sleep is not eliminated; sleep remains heavy, lacking clarity. There is only a distinct signless mind, not grasping the high or low of phenomena, abiding in concentration without observing the four establishments of mindfulness or the Four Noble Truths.
Original Text: Furthermore, there is a type of dim-witted, foolish person who, covered by pleasant sleep, in the state where the mind seems extinguished but is not truly extinguished, gives rise to conceit, considering it direct realization. This is not so. Having attained such a mind oriented towards direct realization, he will soon enter right liberation from rebirth (samyaktva-niyāma). Precisely within such a tranquil mental state, the last moment of non-conceptual mind occurs. Immediately after this, uninterruptedly, internal attention arises regarding the previously contemplated principles of the noble truths. This is called the supreme worldly dharma (laukikāgradharma). Thereafter, the supramundane mind arises; it is no longer the worldly mind. This is the final boundary and limit of all worldly activities. Therefore, it is called the supreme worldly dharma.
Explanation: Furthermore, there is a type of dim-witted, foolish person covered by pleasant sleep. His mind seems extinguished but is not truly extinguished, so he gives rise to conceit, considering this to be direct realization, but it is not. Since this person has attained such a mind oriented towards direct realization, he should soon enter right liberation from rebirth. Within such a tranquil mental state where the mind seems extinguished but is not, there is a last moment of non-conceptual mind. Immediately afterward, uninterruptedly, internal attention arises regarding the Four Noble Truths contemplated previously; this is called the supreme worldly dharma. Thereafter, the supramundane mind arises; there is no longer any worldly mind. This is the final boundary and limit of all worldly activities; therefore, it is called the supreme worldly dharma.
This passage is crucial, describing the final psychological state before realization and the ultimate cultivation method before realization. It also reveals the distinguishing characteristics between the supreme worldly dharma and realization. Before realization, one is in the final stage of the four aids to penetration—the supreme worldly dharma stage. At this stage, the hindrance of sleep becomes subtle, so much so that sleep is very light and clear, in a state between sleep and wakefulness. During sleep, the mind is clear, not dull; the body is comfortable, thus posing minimal obstruction to cultivation. The mind seems extinguished, without discrimination, yet still possesses discriminative nature; it is not extinguished, only the discernment is subtle, seemingly existent and non-existent. Thus, foolish, ignorant people give rise to conceit, thinking they are without mind, have attained direct realization, but it is not so.
However, realization is not far off. If one continues diligently, realization of the right state free from birth and death will soon occur. That is, within such a tranquil mental state, there is still a last moment of non-conceptual mind. With this one moment of non-conceptual mind, uninterruptedly thereafter, internal attention arises regarding the previously contemplated principles of the Four Noble Truths; this is called the supreme worldly dharma. Thereafter, the supramundane mind arises, and the worldly mind is severed and extinguished. This is the final boundary and limit between the worldly and the supramundane; hence, it is called supreme worldly.
Original Text: Immediately after this, uninterruptedly, internal attention arises regarding the previously contemplated principles of the noble truths. Uninterruptedly following the previous sequence of the contemplated truths—whether directly perceived or not—within the noble truths, in their respective order, the undiscriminating decisive wisdom and directly perceiving wisdom arise. Through this arising, all gross defilements pertaining to the afflictions to be abandoned by the path of seeing, which are bound to the three realms and subsidiary to their basis, are eternally severed.
Explanation: Thereafter, uninterruptedly, internal attention arises regarding the previously contemplated principles of the Four Noble Truths. Attention is uninterrupted, following the previous sequence of the contemplated Four Noble Truths, whether directly perceived or not. Within these truths, following their respective order, after discriminating existence and non-existence, decisive wisdom and directly perceiving wisdom arise. After the arising of decisive wisdom and directly perceiving wisdom, all gross aspects of the affliction categories pertaining to the view to be abandoned by the path of seeing, which are bound to the three realms and subsidiary to the mental basis, are eternally severed.
This passage discusses the path of seeing. After the four aids to penetration, with uninterrupted attentive observation, wisdom arises, decisions are made, confirming the principles of the Four Noble Truths—suffering, origin, cessation, path. Simultaneously, directly perceiving dharma-jñāna arises, and one attains stream-entry by severing the view of self. At the moment of seeing the path and attaining stream-entry, all gross afflictions are eternally severed and no longer arise. Therefore, if someone still possesses gross afflictions and seems heavily afflicted, it indicates they have not yet seen the path and attained stream-entry. Thus, a person's external conduct in body, speech, and mind sufficiently indicates whether they have seen the path. Outwardly pure conduct in body, speech, and mind does not necessarily mean one has seen the path, but one who has seen the path must have pure conduct in body, speech, and mind, free from gross afflictions.
Original Text: Because of this eternal severance, if one had previously abandoned desire-realm attachment, then at this time, having thus penetrated the direct realization of the truths, he attains the fruit of non-returning (anāgāmi-phala). His characteristics should be known as identical to those of the previously described desire-abandoner. However, there is a slight difference here: he will take birth by transformation and, precisely there, attain parinirvāṇa, not returning again to be born in this world. If one had previously partially abandoned desire-realm attachment, then at this time, having thus penetrated the direct realization of the truths, he attains the fruit of once-returning (sakadāgāmi-phala). If one had not previously abandoned desire-realm attachment, then at this time, having thus penetrated the direct realization of the truths, the gross defilements are eternally pacified, and he attains the fruit of stream-entry (sotāpanna-phala).
Explanation: Because gross defilements are eternally severed, if one had previously abandoned desire-realm attachment, then at this time, having penetrated the direct realization of the Four Noble Truths, he attains the fruit of non-returning. This person's characteristics should be known as identical to those of the desire-abandoner described earlier. However, there is a slight difference between them: namely, the anāgāmin of the future life will take birth in the five pure abodes (śuddhāvāsa) by transformation and directly enter parinirvāṇa there, not returning to be born in this world again.
If one had previously nearly abandoned or partially abandoned desire-realm attachment, then at this time, having attained the direct realization of the Four Noble Truths, he attains the fruit of once-returning. If one had not previously abandoned desire-realm attachment, then at this time, having attained the direct realization of the Four Noble Truths, the gross defilements are eternally pacified, and he attains the fruit of stream-entry.
According to the above explanation by Bodhisattva Maitreya, although a stream-enterer has not yet abandoned desire-realm attachment, gross defilements must be eternally severed and pacified; subtle defilements remain, to be gradually severed and pacified through subsequent cultivation until the fourth fruit, where all manifest afflictions are exhausted. Although stream-enterers to arhats can all directly observe the Four Noble Truths, due to differences in merit, afflictions, concentration, and wisdom of observation, the wisdom attained differs, and the fruit differs.
Anāgāmins have severed desire-realm attachment afflictions and have the capability to attain final nirvana either at the place of rebirth or in the intermediate state (antarābhava); they are liberated sages freed from afflictions. Stream-enterers and once-returners still have varying degrees of desire-realm attachment; their minds are not liberated from the desire realm, so they are not sages with liberated minds but belong to noble persons (kalyāṇa-puggala).
Original Text: Because the knowing wisdom and the known object harmonize without conflict in direct observation, it is called direct realization (pratyakṣa). Just as when a Kshatriya interacts with another Kshatriya harmoniously without conflict in direct observation, it is called direct realization; the same should be understood for Brahmins, etc. This also accomplishes numerous characteristics. Because of realizing such direct realization of the truths, one attains four wisdoms: by skillfully investigating in all activities, whether walking or standing, in all applications of attention, one attains wisdom of mere dharmas, wisdom of non-annihilation, wisdom of non-permanence, and wisdom of conditioned phenomena being like illusions.
Explanation: The knowing wisdom refers to the sixth and seventh consciousnesses capable of seeing, knowing, and realizing the Dharma, possessing the wisdom of correct observation. The known object refers to the principles observed by the sixth and seventh consciousnesses, such as the principles of the Four Noble Truths and the Prajñāpāramitā, etc. Wisdom and object harmonize without conflict; such direct observation is called direct realization. If one cannot observe the true principles or what is observed does not accord with the true principles, then wisdom and object do not match, and it is not direct observation; it is not called direct realization.
Harmony without conflict, non-opposition, lies primarily in the wisdom state or wisdom level of the sixth and seventh consciousnesses. If the wisdom is sufficient to correctly observe and cognize the Dharma, it does not conflict with the principles, and it is direct observation—not speculation, reasoning, imagination, or analysis. The presently existing phenomena are observed directly as they are; this is called direct realization. At the moment of direct realization, one realizes the Dharma, attaining dharma-jñāna and anvaya-jñāna. Without direct realization, there is no dharma-jñāna or anvaya-jñāna; there is no fruition attainment.
How to distinguish whether the observation of a Dharma is direct or indirect? For example, observing the truth of suffering: after directly observing that the five aggregates are suffering, the inner cognition of suffering becomes profound. Constantly, everywhere, in every thought, one perceives the suffering of the aggregates and wishes to escape and extinguish suffering; this mental state forms uninterrupted attention. Uninterrupted attention means attention arising from the mental faculty (manas); the mental faculty itself perceives suffering, not merely remaining on the surface of the sixth consciousness. This is the result of direct observation.
Indirect observation of suffering does not form uninterrupted attention; it is intermittent, on and off, often forgetting suffering and still pursuing pleasure. The determination for liberation is weak, awakening is low, and action is poorer. When pleasant objects appear, one loses oneself, deeply immersed in pleasure, unaware of suffering, still greatly hoping to obtain and maintain pleasure. This state—feeling suffering while pursuing pleasure, with mind and action contradicting—is indirect observation of suffering. Those who observe indirectly, due to insufficient discerning wisdom, often mistake their state for direct observation and true realization, but in reality, they are still far from true realization.
The common characteristic of those who observe indirectly is that afflictions are not eliminated, ignorance is not severed, words and actions do not match, appearance and reality differ; they say one thing but do another, point east but go west. They speak of emptiness but cling to existence everywhere in action; not a single place is empty. They speak of non-self but are always "I," unable to conceal it even if they try. Because they have not realized, they do not know the mental and physical state after realization, nor that their thoughts and actions contradict the state of realization; thus, they fundamentally cannot conceal their ordinary characteristics.
Original Text: If, while engaging with objects, due to lapse of mindfulness, intense afflictions arise, upon momentary attention, they are swiftly removed. Moreover, he will absolutely not fall into evil destinies. He will never intentionally transgress the precepts he has learned. He will not even kill animals. He will never regress or abandon what he has learned. He is no longer capable of committing the five heinous crimes. He knows for certain that pleasure and pain are not made by oneself, not made by another, not made by both, nor do they arise without cause.
Explanation: A practitioner possessing the four wisdoms of direct realization, prior to attaining stream-entry, if in a state of engaging with objects and intense afflictions arise due to temporary lapse of mindfulness, merely by momentary attention, he can swiftly remove the afflictions. Moreover, he will absolutely not fall into evil destinies, will never intentionally think thoughts contradicting what he has learned, will not even harm the lives of animals, will never regress or abandon what he has learned, and will no longer commit the five heinous crimes. He knows for certain that pleasure and pain are not made by the nature of pleasure and pain itself, not made by Īśvara, etc., not made jointly by the nature of pleasure and pain and Īśvara, etc., nor do they arise without cause.
This is the meritorious fruition of a practitioner at the supreme worldly dharma stage of the four aids to penetration. Before attaining stream-entry, he already possesses the capability to swiftly remove intense afflictions, avoid falling into evil destinies, and not regress from or abandon the path of the Four Noble Truths. It is evident that the four aids to penetration prior to seeing the path also possess significant merit. The meritorious fruition after seeing the path is even greater; the wisdom of liberation is indeed supreme.
Original Text: He will never seek out non-Buddhist teachers nor regard them as fields of merit. Towards other śramaṇas, Brahmins, etc., he will never look up to their words or faces [for guidance]. He solely sees the Dharma by himself, attains the Dharma, knows the Dharma, attains the Dharma, realizes the ultimate source of the Dharma, transcends doubt, not relying on others. Regarding the Teacher's instructions, he is not led by others. In all dharmas, he attains fearlessness. He will never falsely regard worldly auspicious signs as pure. He will never undergo an eighth rebirth. He is fully endowed with the fourfold purity of realization. Such a practitioner, up until the supreme worldly dharma, is said to possess conviction attention.
Explanation: He will never take refuge in non-Buddhist teachers nor generate thoughts of them as fields of merit. Regarding other śramaṇas and Brahmins, etc., he will never look up to their faces, heed their words, or value what they say to obtain the Dharma from them; he solely sees and attains the Dharma by himself. Solely seeing and attaining the Dharma, realizing the ultimate source (root) of the Dharma, resolves all doubts, not due to external causes. Being able to realize the ultimate source of the Dharma is due to the guidance of the Bhagavān and good knowing advisors; it is not drawn from sources other than the Bhagavān. The practitioner is fearless in all dharmas; he will never falsely regard various worldly auspicious signs and omens as pure; he will never undergo an eighth rebirth in the three realms; he is fully endowed with the four kinds of realized purity. Such a practitioner, cultivating up to the supreme worldly dharma, is all called conviction attention.
After attaining the four wisdoms of direct realization, the practitioner cultivates the four aids to penetration. Prior to the fourth aid—the supreme worldly dharma—all observation is called conviction attention. This means that contemplation and investigation before direct realization should all be called conviction and comprehension of the Dharma. Only after conviction can one directly observe and realize, called true realization. True realization occurs at the stage of stream-entry and above; conviction occurs at the stage of stream-enterer candidate (sotāpannapratipannaka) or within the supreme worldly dharma stage of the four aids to penetration. Only after the four aids to penetration can one truly realize the path of seeing. Therefore, one should correctly observe one's own wisdom: is it wisdom of direct observation, conviction, speculation, reasoning, analysis, etc.? Understanding one's own level of wisdom allows for better planning of the next steps in cultivation.
A practitioner possessing the four wisdoms of direct realization never obtains or knows the Dharma from others; he does not take others' words as the ultimate refuge. He relies solely on his own direct observation for realization. Seeing and attaining the Dharma can only be achieved through personal investigation and observation; others cannot help. What others point out or teach cannot replace one's own direct observation. Doubts need to be resolved through personal observation; what others say cannot resolve inner doubts because it is not personally seen or realized. Some try by all means to extract the fruits of practice, but the Dharma is attained by whoever practices it; what is extracted cannot become one's own, nor can it yield the wisdom of seeing the path. Now, with the Yogācārabhūmi-śāstra as a guide, the principles of Dharma are increasingly clear. Regarding the matter of realizing the fruits and understanding the mind, whoever disagrees has no choice; otherwise, go debate with Bodhisattva Maitreya.
Original Text: After direct realization of the noble truths, up until the eternal severance of all afflictions to be abandoned by the path of seeing, it is called abandoning attention. Furthermore, after this, in order to progressively sever the afflictions to be abandoned by cultivation, he repeatedly cultivates the path as attained. After eternally severing the upper and middle grades of afflictions of the desire realm, he attains the fruit of once-returning. The characteristics of the stream-enterer fruit should be known as present here as well, but with slight differences.
Explanation: After direct realization of the Four Noble Truths, up until the eternal severance of all afflictions to be abandoned by the path of seeing, it is called abandoning attention. This is the state of stream-entry, severing the lower grade afflictions of the desire realm. Furthermore, after this, in order to progressively sever the afflictions to be abandoned by cultivation, he diligently cultivates even more based on the realization of stream-entry (severance of the view of self). After eternally severing the upper and middle grade afflictions of the desire realm, he attains the fruit of once-returning. Just as the stream-enterer possesses certain meritorious characteristics, the once-returner possesses similar characteristics, but there are some differences.
Original Text: That is, if engaging with objects conducive to intense, severe affliction, due to lapse of mindfulness, upon the momentary arising of slight, weak afflictions, he is immediately able to apply attention and swiftly remove them. He will be reborn in this world only once more and will then reach the ultimate end of suffering. He attains the fruit of non-returning and the characteristics of non-returning, as previously explained.
Explanation: When a once-returner faces objects conducive to intense, severe desire-realm afflictions, upon the momentary arising of slight, weak afflictions due to lapse of mindfulness, he can immediately apply attention and swiftly remove the afflictions. Thereafter, he will be reborn in this world only once and will then reach the ultimate end of suffering, attaining the fruit of non-returning and possessing the characteristics of non-returning to the desire realm, as previously explained.
The afflictions severed by the path of seeing at stream-entry are the lower grade afflictions of the desire realm—the grossest afflictions possessed by desire-realm beings, namely humans and beings of the three evil destinies. Heavenly beings do not have gross afflictions; they have middle and upper grade afflictions. Humans also have middle and upper grade afflictions. If one dislikes and does not comply with the afflictions of desire-realm beings, one can sever the middle and upper grade afflictions of the desire realm, attaining the fruit of once-returning. Severing the upper, middle, and lower grade afflictions of the desire realm enables one to transcend desire-realm attachment, give rise to the first dhyāna, and attain the fruit of non-returning.
Therefore, stream-entry is seeing the path; once-returning and non-returning begin cultivating the path. The afflictions to be severed by cultivation are subtler and harder to sever than those at stream-entry. Once severed, wisdom increases. Cultivating the path from stream-entry to non-returning means severing afflictions; the level of fruition and wisdom is determined by the degree of concentration and afflictions. Thus, the ultimate and fundamental purpose of cultivating theory is to sever afflictions and purify conduct in body, speech, and mind. If not for this, merely emphasizing theory is not called cultivating the path.
