Observing the Five Aggregates to Cut Through the View of Self (Part 2)

Chapter Six: Abhidharmakośa Bhāṣya, Volume Twenty-Three (The Four Preparatory Practices)

This volume explains the four roots of virtue born during the process of a yogi cultivating the Four Foundations of Mindfulness (catvāri smṛtyupasthānāni) for Śrāvakas: the root of virtue of Warmth (uṣmagata), the root of virtue of the Summit (mūrdhan), the root of virtue of Patience (kṣānti), and the root of virtue of the Supreme Mundane Phenomenon (laukikāgradharma). These four roots of virtue are also the four preparatory stages (prayogāvasthā) before the Śrāvaka path of vision (darśanamārga). After undertaking these four preparatory practices, one attains the purification of the Dharma-eye (dharmacakṣuḥ-pariśuddhi) and realizes the fruit of Stream-entry (srotaāpanna) up to the fourth fruit (arhat). If one does not cultivate the Four Foundations of Mindfulness but cultivates other practices based on the Four Noble Truths, such as the contemplation of skeletons, etc., these four roots of virtue will also arise, placing one in the four preparatory stages, and only then can one attain the vision of the path and realize the fruit.

Among the four roots of virtue, those who attain the root of virtue of Warmth may still regress, sever their roots of virtue, or create karma leading to the Avīci hell, resulting in death and rebirth in the lower realms. However, within the cycle of the six realms (ṣaḍgati), they will not wander for long before attaining Nirvāṇa. Those who attain the root of virtue of the Summit may also regress, but their roots of virtue are not lost; they are ultimately unsevered and will increase. Those who attain the root of virtue of Patience have roots of virtue that increase without regression. At the end of their lives, they no longer abide in the state of ordinary beings (pṛthagjana), no longer create karma leading to the Avīci hell, do not fall into the lower realms, are not born from eggs or moisture, are not born in the Heaven of Non-Perception (Asaṃjñisattvāḥ) or the Northern Continent of Uttarakuru, nor in the realm of Mahābrahmā, are not born as eunuchs or hermaphrodites, and will not take an eighth birth within the three realms (traidhātuka). The defilements to be abandoned by the path of vision (darśanaheya) will ultimately never reappear. Those who attain the root of virtue of the Supreme Mundane Phenomenon, although still temporarily abiding in the state of ordinary beings, are able to enter the state of right resolve leading to detachment from rebirth (samyaktvaniyāma) and will certainly attain the path of vision, departing from the suffering of birth and death.

Section One: The Roots of Virtue of Warmth and the Summit

Original Text: Verse: Abiding in the mindfulness of phenomena, He comprehensively contemplates the four objects, Cultivating the aspects of impermanence, suffering, emptiness, And selflessness. Treatise: That practitioner, abiding in the mindfulness of phenomena focused on the general and mixed [objects], Comprehensively contemplates the objects—the four bases of body, etc.— Cultivating the four aspects: namely, impermanence, Suffering, emptiness, and selflessness. Having cultivated this contemplation, what root of virtue arises?

Explanation: There is a verse: The practitioner who is currently cultivating the mindfulness of phenomena within the Four Foundations of Mindfulness should contemplate the four objects—body, feelings, mind, and phenomena—comprehensively, contemplating the aspects of suffering, emptiness, impermanence, and selflessness related to body, feelings, mind, and phenomena. The treatise says: The practitioner contemplating the Four Foundations of Mindfulness encounters objects that are both general and mixed. When contemplating the mindfulness of phenomena, one contemplates the four objects—body, feelings, mind, and phenomena—comprehensively, cultivating the four aspects of the truth of suffering: suffering, emptiness, impermanence, and selflessness. After cultivating this contemplation of the mindfulness of phenomena in this way, what root of virtue arises?

The meaning here is that during the stage of cultivating the mindfulness of phenomena, by comprehensively contemplating the objects of body, feelings, mind, and phenomena, the four roots of virtue arise, known as the four preparatory practices. The four preparatory practices begin to be cultivated only before the path of vision; the four roots of virtue cannot arise before cultivating the mindfulness of phenomena because the conditions are not yet ripe, and the roots of virtue are not mature.

Original Text: Verse: From this arises the Warmth, Fully contemplating the Four Noble Truths, Cultivating sixteen aspects. Next arises the Summit, likewise. These two roots of virtue, Both initially [involve] the mindfulness of phenomena, later the four [foundations]. Next, Patience is solely the mindfulness of phenomena; Its lower and middle grades are the same as the Summit. The upper [grade] contemplates only the suffering of the desire [realm], One aspect, one moment. The Supreme Mundane Phenomenon is likewise. All are wisdom, the fifth [aggregate] excepting acquisition.

Explanation: A verse states: After cultivating the aspects of suffering, emptiness, impermanence, and selflessness of the Four Foundations of Mindfulness, Warmth arises. Possessing the root of virtue of Warmth enables one to fully contemplate the Four Noble Truths, cultivating sixteen aspects: four aspects of the truth of suffering, four aspects of the truth of origin, four aspects of the truth of cessation, and four aspects of the truth of the path. After continuing to cultivate the mindfulness of phenomena, the Summit likewise arises, also fully contemplating the Four Noble Truths and cultivating the sixteen aspects. Both the roots of virtue of Warmth and the Summit are initially cultivated through the mindfulness of phenomena, comprehensively contemplating the four objects: body, feelings, mind, and phenomena; they are later cultivated through the Four Noble Truths.

The subsequent root of virtue of Patience arises solely from cultivating the mindfulness of phenomena. The lower and middle grades of the Patience root of virtue contemplate the same objects as the Summit root of virtue. The upper grade of the Patience root of virtue contemplates only the suffering of the desire realm; for each of the five aggregates, every moment of every aggregate is contemplated under the aspect of suffering. The root of virtue of the Supreme Mundane Phenomenon is likewise; it is also born solely while cultivating the mindfulness of phenomena. Its lower and middle grades contemplate the same objects as the Summit; the upper grade contemplates only the suffering of the desire realm. The four roots of virtue all have wisdom (prajñā) as their essence; they are of the nature of wisdom, excepting the fifth category of "acquisition" (prāpti) pertaining to those who have attained the path.

The sixteen aspects are the aspects that arise after cultivating the Four Noble Truths. Among them, the truth of suffering is contemplated with the four aspects of the Four Foundations of Mindfulness regarding suffering, emptiness, impermanence, and selflessness, possessing these four aspects. The truth of origin is contemplated with the four aspects of cause (hetu), origin (samudaya), arising (prabhava), and condition (pratyaya). The truth of cessation is contemplated with the four aspects of cessation (nirodha), peace (śānta), excellence (praṇīta), and release (niḥsaraṇa). The truth of the path is contemplated with the four aspects of path (mārga), suitability (nyāya), practice (pratipad), and deliverance (nairyāṇika). In the cultivation of the Warmth and Summit roots of virtue, all sixteen aspects are cultivated. The wisdom of contemplation within them gradually becomes deeper and more subtle; samādhi also gradually deepens. The levels of samādhi and prajñā gradually deepen until, after the fourth root of virtue, the Supreme Mundane Phenomenon, is perfected, samādhi and prajñā are fully possessed, and only then can the path of vision be attained.

Original Text: Treatise: Cultivating the mindfulness of phenomena focused on the universal characteristic Gradually matures, up to the highest grade. After this mindfulness, There arises the factor conducive to penetration (nirvedhabhāgīya). The initial root of virtue arises, Called Warmth. This phenomenon is like warmth; It is established with the name Warmth. It is capable of burning the fuel of defilements, The precursor to the fire of the noble path. Like the precursor to fire, Hence called Warmth.

Explanation: The treatise says: By cultivating the mindfulness of phenomena focused on the universal characteristic common to all sentient beings, the wisdom gradually matures up to the highest grade. After cultivating the mindfulness of phenomena, the factor conducive to penetration (nirvedhabhāgīya) arises, complying with the principles of the Four Noble Truths. The initial root of virtue arises; this root of virtue is called Warmth. This wisdom is like a state of warmth; the mind is perfumed by the Four Noble Truths and inclines towards them, hence it is named Warmth. Warmth is likened to being capable of burning the fuel of afflictions and delusions; it is the precursor to the appearance of the fire of the noble path, just like the state before a fire ignites, called warmth.

Attaining the path of vision is metaphorically likened to the manifestation of fire, signifying the burning of fuel. Before the fire appears, there is initially a change in temperature; the temperature rises, and warmth appears. This stage corresponds to the root of virtue of Warmth. As the temperature continuously rises and the heat reaches a certain degree, the fuel ignites, and fire appears. In between, one successively passes through the roots of virtue of the Summit, Patience, and the Supreme Mundane Phenomenon; thereafter, the path of vision is attained. The appearance of Warmth indicates that through cultivating the Four Foundations of Mindfulness and the Four Noble Truths, the practitioner's mind has undergone a change, giving rise to the factor conducive to penetration (nirvedhabhāgīya) that complies with the principles of the Four Noble Truths, no longer resisting or opposing them. It also signifies an initial acceptance and being perfumed by the principles of the Four Noble Truths.

Original Text: Because the stage of this Warmth root of virtue is long, It is capable of fully observing the objects of the Four Noble Truths, And is capable of fully cultivating the sixteen aspects. Contemplating the truth of suffering, Cultivate four aspects: 1. Impermanence, 2. Suffering, 3. Emptiness, 4. Selflessness. Contemplating the truth of origin, Cultivate four aspects: 1. Cause, 2. Origin, 3. Arising, 4. Condition. Contemplating the truth of cessation, Cultivate four aspects: 1. Cessation, 2. Peace, 3. Excellence, 4. Release. Contemplating the truth of the path, Cultivate four aspects: 1. Path, 2. Suitability, 3. Practice, 4. Deliverance. The distinctions of these aspects Will be explained later.

Explanation: Because the cultivation stage experienced by this Warmth root of virtue is relatively long—that is, the stage it occupies is long—during the stage when the Warmth root of virtue is present, one is capable of fully observing the complete true reality of the Four Noble Truths and is capable of fully cultivating the sixteen aspects. This means that merely contemplating the truth of suffering alone cannot cause the Warmth root of virtue to arise; contemplating only the truths of suffering and origin also cannot cause the Warmth root of virtue to arise; even after contemplating the truth of cessation, the Warmth root of virtue still cannot arise. Only after fully contemplating all Four Noble Truths can the Warmth root of virtue arise.

Contemplating the truth of suffering regarding the five aggregates, cultivate four aspects: impermanence, suffering, emptiness, selflessness. Contemplating the truth of origin regarding the five aggregates, cultivate four aspects: the cause of the arising of suffering, how suffering is accumulated, how the accumulation of suffering is born, and what serves as the condition for the arising of suffering. Contemplating the truth of cessation, cultivate four aspects: how suffering is extinguished, the state of peace after suffering is extinguished, peace being the most sublime state, and liberation from suffering after attaining peace. Contemplating the truth of the path, cultivate four aspects: contemplating the path cultivated to extinguish suffering, the path cultivated being in accord with the true principle, actions of body, speech, and mind being in accord with the principles of the Four Noble Truths and inclining towards Nirvāṇa, and liberation from the three realms, attaining eternal liberation. All the cultivation content involved here has distinctions; these distinctions will be debated later.

Original Text: This Warmth root of virtue, From lower to middle to upper grade, Gradually increases. When it reaches perfection, A root of virtue arises, Called the Summit. Because this is more excellent, It is given a different name. Among the fluctuating roots of virtue, This phenomenon is supreme, Like the crown of the head, Hence called the Summit. Or because this is At the juncture of advance and retreat, Like a mountain peak, Hence called the Summit. This, like Warmth, Fully contemplates the Four Truths, And is capable of fully cultivating The sixteen aspects.

Explanation: When this Warmth root of virtue increases from the lower grade to the middle grade, and then from the middle grade to the upper grade, gradually maturing to perfection, another root of virtue arises, called the Summit root of virtue. As the Summit root of virtue becomes increasingly superior, it is given a different name. Among these progressively increasing roots of virtue, the Summit is the most supreme, like the crown of a person's head, hence it is named the Summit. It is named the Summit also because it stands at the juncture between advance and retreat—ahead lies advance, behind lies retreat—the Summit is like a mountain peak, hence it is called the Summit. At the stage of the Summit root of virtue, like Warmth, one is capable of fully contemplating the Four Noble Truths and fully cultivating the sixteen aspects.

Original Text: Thus, these two roots of virtue, Warmth and Summit, At the initial stage of establishment, Are solely the mindfulness of phenomena. For what reason is it called the initial stage of establishment? It means that whichever root of virtue it is, With the sixteen aspects, Initially treads upon the traces of the Four Noble Truths. Later, during enhancement, They comprise the four foundations of mindfulness. Those previously attained [foundations] Do not reappear later. Because towards them, A mind of special reverence does not arise.

Explanation: Thus, the two roots of virtue, Warmth and Summit, when initially arising, only appear while cultivating the mindfulness of phenomena. For what reason is it called the initial stage of establishment? This means that accompanying whichever root of virtue, with the sixteen aspects, one initially enters the contemplation of the Four Noble Truths. After the Warmth and Summit roots of virtue are enhanced, the cultivation of the Four Foundations of Mindfulness is fully possessed. The dharmas attained through prior cultivation do not reappear thereafter because, towards those previously cultivated dharmas, the mind does not generate a particularly reverent attitude, as those dharmas are relatively coarse and have been surpassed, no longer needing cultivation.

Section Two: The Roots of Virtue of Patience and the Supreme Mundane Phenomenon

Original Text: This Summit root of virtue, From lower to middle to upper grade, Gradually increases. When it reaches perfection, A root of virtue arises, Called Patience. Among the [roots] capable of accepting the principles of the Four Truths, This is supreme, Hence called Patience. Also, at this stage of Patience, There is no regression, Hence called Patience. This Patience root of virtue, Both its initial establishment and enhancement, Are the mindfulness of phenomena, Differing from the previous [stages]. However, this Patience Has lower, middle, and upper grades. The lower and middle two grades Are the same as the Summit, Meaning they fully observe The objects of the Four Noble Truths, And are capable of fully cultivating The sixteen aspects.

Explanation: When the Summit root of virtue increases from the lower grade to the middle grade, and then from the middle grade to the upper grade, gradually maturing to perfection, another root of virtue arises, called Patience. Among the roots of virtue capable of accepting (kṣamana), assenting to, and recognizing the principles of the Four Noble Truths, this Patience is the supreme one, hence it is called Patience. Also, because at this stage of Patience, there is no regression back [from the principles], it is called Patience. During the cultivation process of the Four Noble Truths, those who can tolerate, endure, accept, and recognize the principles of the Four Noble Truths find the Patience root of virtue to be the supreme grade. At this Patience stage, the mind does not regress from the principles of the Four Noble Truths, hence it is called Patience.

The initial arising and gradual enhancement of this Patience root of virtue both occur while cultivating the mindfulness of phenomena. Cultivating the first three foundations of mindfulness (body, feelings, mind) cannot give rise to the Patience root of virtue; the Patience root of virtue is not born from mixed cultivation. This differs from the previous Warmth and Summit roots of virtue. This Patience root of virtue is also divided into lower, middle, and upper grades. The lower and middle grades are the same as the Summit; both fully observe the principles of the Four Noble Truths and are capable of fully cultivating the sixteen aspects.

As can be known from the above, the Patience root of virtue does not regress to a state of not recognizing the principles of the Four Noble Truths. The Warmth and Summit roots of virtue may potentially regress; that is, the arisen factor conducive to penetration (nirvedhabhāgīya) may be lost. The mind no longer possesses the factor conducive to penetration, no longer complies with the principles of the Four Noble Truths, and does not accept the truths of suffering, origin, cessation, and path. There are many reasons for this regression of wisdom; any condition may cause wisdom to regress. Those with heavy karmic obstacles might also cease to believe in or study the Buddha Dharma. However, after passing through the obstacle of karmic hindrances, the courage and faith to study and practice Buddhism may reignite, and the Warmth and Summit roots of virtue may be cultivated again. But once one cultivates to the Patience root of virtue, there is no regression.

Because all four roots of virtue belong to cultivated wisdom (bhāvanāmayī prajñā), wisdom attained through cultivation, the wisdom from hearing (śrutamayī prajñā) and reflection (cintāmayī prajñā) can regress; they are not firm. The earlier part of cultivated wisdom can also regress; it is not firm. Only in the later stages of cultivated wisdom does wisdom become firm and no longer regress. Then, once one attains realization through the path of vision, there is certainly no further regression. After attaining the path of vision, samādhi may regress, but the wisdom of the path of vision never regresses, and the fruit (phala) does not regress. When one cultivates to the third fruit (anāgāmin), the first dhyāna may regress and cannot be maintained forever, but the liberating wisdom and merit of the third fruit never regress, and the fruit does not regress. Before the path of vision, samādhi may not regress, but wisdom may regress. As long as wisdom regresses, the root of virtue regresses, regardless of the state of samādhi.

Original Text: The upper grade differs, Contemplating only the suffering of the desire [realm], Because it is adjacent to The Supreme Mundane Phenomenon. By this principle it is determined, That the Warmth and other roots of virtue Are all capable of fully encompassing the suffering, etc., Of the three realms. The principle is already established, Without need for distinction. It means the yogi, Regarding the antidotal paths, etc., For the form and formless [realms], For each Noble Truth, The aspects and objects Gradually decrease and become more concise, Until there is only a mental application with two thoughts, Contemplating the object of the truth of suffering Of the desire realm. Up to just before this, Is called the stage of Middle Patience. From this stage uninterruptedly, Arises a superior root of virtue, One aspect, one moment, Called Upper Patience. This root of virtue arises, Not being continuous. Uninterruptedly after Upper Patience, Arises the Supreme Mundane Phenomenon.

Explanation: The upper grade of the Patience root of virtue differs from the Summit; the upper grade contemplates only the suffering of the desire realm and is immediately adjacent to the Supreme Mundane Phenomenon. By this principle, it is determined that when the Warmth, Summit, Patience, and other roots of virtue arise, one is capable of fully encompassing the suffering, etc., of the Four Noble Truths pertaining to the three realms. This principle is already established in the mind, so there is no need for further distinction. Therefore, the yogi, regarding the antidotal methods of the Four Noble Truths for the form realm and formless realm, the aspects and objects for each Noble Truth gradually decrease and become more concise, until finally there is only a mental application (manaskāra) with two thoughts, contemplating the object of the truth of suffering of the desire realm.

The stage before this is called the Middle Patience stage. From the Middle Patience stage, a superior root of virtue arises uninterruptedly; every aspect and every moment is called Upper Patience. When the Patience root of virtue initially arises, it is not continuous. When cultivated to Upper Patience, the root of virtue becomes uninterrupted, and at that time the Supreme Mundane Phenomenon arises.

Original Text: Like Upper Patience, [The Supreme Mundane Phenomenon] contemplates the truth of suffering of the desire [realm], Cultivates one aspect, Solely for one moment. Because this is with outflows, It is called mundane. Because it is supreme, It is called the First. This phenomenon with outflows Is supreme among the mundane, Therefore it is called The Supreme Mundane Phenomenon. Having the power of effort, Free from causes of the same class [as ordinary beings], It induces the arising of the noble path, Therefore called supreme.

Explanation: The Supreme Mundane Phenomenon, like Upper Patience, is oriented towards the truth of suffering of the desire realm. Cultivating each of the sixteen aspects takes only a single moment to complete. However, because this root of virtue is with outflows (sāsrava), it is called mundane. Because it is the most supreme within the mundane realm, it is called the First. This phenomenon with outflows is the most supreme among mundane phenomena; therefore, it is called the Supreme Mundane Phenomenon. This Supreme Mundane Phenomenon has great efficacy; it is free from causes of the same class as ordinary beings and is capable of inducing the arising of the noble path (āryamārga), hence it is called supreme.

Although the Supreme Mundane Phenomenon still belongs to phenomena within the mundane realm, it is the most supreme among mundane phenomena. Thereafter comes the realization of the supramundane fruit of Stream-entry (srotaāpanna); the supramundane means progressing towards liberation, gradually departing from the three realms and gradually approaching Nirvāṇa. Therefore, the four preparatory practices are the final sprint and preparatory stage before the path of vision.

Original Text: Thus, these four roots of virtue—Warmth, etc.— Because they are of the nature of mindfulness, All have wisdom as their essence. If including their concomitants, All are of the nature of the five aggregates. However, excluding acquisition, Lest the noble ones Regress and have the roots of virtue Of Warmth, etc., reappear. Herein, the Warmth, At the initial stage of establishment, Contemplates the objects of the three truths [suffering, origin, cessation]. The mindfulness of phenomena is present; It cultivates the future four [foundations]. With any one aspect present, It cultivates the future four. Contemplating the object of the truth of cessation, The mindfulness of phenomena is present; It cultivates the future one [foundation of mindfulness of phenomena]. With any one aspect present, It cultivates the future four.

Explanation: Thus, the four roots of virtue—Warmth, Summit, Patience, and Supreme Mundane Phenomenon—because they involve mindfulness, therefore all have wisdom as their essence, possessing the nature of wisdom. If the roots of virtue are combined with their concomitants (sahabhū), they all belong to the nature of the five aggregates (pañcaskandha), being the root of virtue and wisdom possessed by the aggregate of consciousness (vijñānaskandha). But excluding those who have attained the Dharma and the path (prāptidharma), the others are not yet among the noble ones (ārya), because the roots of virtue like Warmth, etc., reappear while in the preparatory stage (prayogāvasthā). Only the attainers of the path of vision after the four roots of virtue are considered noble. When the Warmth initially arises, it is oriented towards the objects of the truths of suffering, origin, and cessation. Mindfulness abides in the present body, feelings, mind, and phenomena, cultivating the future body, feelings, mind, and phenomena. With each present aspect of the Four Noble Truths, it cultivates the future body, feelings, mind, and phenomena. It is also oriented towards the object of the truth of cessation alone; mindfulness abides in the present body, feelings, mind, and phenomena, cultivating the future mindfulness of phenomena. With any present aspect of the Four Noble Truths, it cultivates the future body, feelings, mind, and phenomena.

Original Text: Because this disposition Was not previously attained; Only those of the same category Are capable of cultivating it. Later, during enhancement, Oriented towards the three truths [suffering, origin, cessation], With any one mindfulness present, It cultivates the future four. With any one aspect present, It cultivates the future sixteen. Oriented towards the object of the truth of cessation, The mindfulness of phenomena is present; It cultivates the future four. With any one aspect present, It cultivates the future sixteen. Because this disposition Was previously attained, Those of different categories Are also capable of cultivating it.

Explanation: Because this Śrāvaka disposition had not previously attained Warmth, only those possessing the same root of virtue are able to cultivate Warmth. Later, when the root of virtue is enhanced, oriented towards the truths of suffering, origin, and cessation, with any one present foundation of mindfulness, it cultivates the future four foundations of mindfulness. With any present aspect of the Four Noble Truths, it cultivates the future sixteen aspects. Oriented towards the object of the truth of cessation, with the present mindfulness of phenomena, it cultivates the future four foundations of mindfulness. With any present aspect of the truth of cessation, it cultivates the future sixteen aspects. Because this disposition had previously attained Warmth, those in different stages are also able to cultivate it.

Original Text: The Summit, at initial establishment, Oriented towards the objects of the Four Truths, The mindfulness of phenomena is present; It cultivates the future four. With any one aspect present, It cultivates the future sixteen. Later, during enhancement, Oriented towards the three truths [suffering, origin, cessation], With any one mindfulness present, It cultivates the future four. With any one aspect present, It cultivates the future sixteen. Oriented towards the object of the truth of cessation, The mindfulness of phenomena is present; It cultivates the future four. With any one aspect present, It cultivates the future sixteen.

Explanation: When the Summit root of virtue first arises, it is oriented towards the objects of the Four Noble Truths. Mindfulness abides in the present mindfulness of phenomena, cultivating the future four foundations of mindfulness. With any present aspect of the Four Noble Truths, it cultivates the future sixteen aspects. Later, during enhancement, oriented towards the objects of the truths of suffering, origin, and cessation, with any one present foundation of mindfulness, it cultivates the future four foundations of mindfulness. With any present aspect of the Four Noble Truths, it cultivates the future sixteen aspects. Oriented towards the object of the truth of cessation, mindfulness abides in the present mindfulness of phenomena, cultivating the future four foundations of mindfulness. With any present aspect of the truth of cessation, it cultivates the future sixteen aspects.

Original Text: Patience, at initial establishment And later enhancement, Oriented towards the objects of the Four Truths, The mindfulness of phenomena is present; It cultivates the future four. With any one aspect present, It cultivates the future sixteen. However, during enhancement, When the objects are simplified, As those objects are omitted, Their aspects are not cultivated. The Supreme Mundane Phenomenon, Oriented towards the object of the truth of suffering of the desire [realm], The mindfulness of phenomena is present; It cultivates the future four. With any one aspect present, It cultivates the future four. Because there is no different category, And because it resembles the path of vision.

Explanation: Patience, at its initial arising and later enhancement, is oriented towards the objects of the Four Noble Truths. Mindfulness abides in the present mindfulness of phenomena, cultivating the future four foundations of mindfulness. With any present aspect of the Four Noble Truths, it cultivates the future sixteen aspects. However, after Patience is enhanced, when some objects are omitted, as those omitted objects are passed over, the aspects related to those objects are no longer cultivated. The Supreme Mundane Phenomenon is oriented towards the object of the truth of suffering of the desire realm. Mindfulness abides in the present mindfulness of phenomena, cultivating the future four foundations of mindfulness. With any present aspect of the truth of suffering, it cultivates the future four aspects. Because there is no other stage beyond this, at this stage it resembles the path of vision, though it is still not the path of vision itself.

Original Text: Treatise: These four superior roots of virtue—Warmth, Summit, Patience, and the Supreme Mundane Phenomenon— Are called the factors conducive to penetration (nirvedhabhāgīya). Based on what principle is the name "factors conducive to penetration" established? "Penetration" (nirvedha) means decisive understanding (niścaya); "Discernment" (vicāra) means thorough investigation. Decisive understanding and thorough investigation Refer to the noble paths (āryamārga). Because the noble paths Are capable of severing doubt, And are capable of distinguishing The characteristics of the Four Truths. "Factor" (bhāga) means a portion. These words mean to show That what is conduced to is solely One portion—the path of vision— The factor of penetration. Hence it obtains the name "factor of penetration" (nirvedhabhāga). These four serve as conditions To induce the factor of penetration. Because they conduce to and benefit that, They obtain the name "conducive to that" (nirvedhabhāgīya). Therefore, this is called "factors conducive to penetration" (nirvedhabhāgīya). These four Are all born from cultivation, Not born from hearing or reflection, Because they belong solely to the state of meditative absorption (samāhitā bhūmiḥ).

Explanation: The treatise says: These four superior roots of virtue—Warmth, Summit, Patience, and the Supreme Mundane Phenomenon—are called the factors conducive to penetration (nirvedhabhāgīya). Based on what principle is the name "factors conducive to penetration" established? "Penetration" (nirvedha) means decisive understanding (niścaya), "Discernment" (vicāra) means thorough investigation (vīmaṃsā). Decisive understanding and thorough investigation refer to the noble paths (āryamārga) because the noble paths are capable of severing doubt and are capable of distinguishing the characteristics of the Four Noble Truths. "Factor" (bhāga) means a portion. These words mean to show that what is conduced to is solely one portion—the path of vision—the factor of penetration. Hence it obtains the name "factor of penetration" (nirvedhabhāga). Using the Warmth, Summit, Patience, and Supreme Mundane Phenomenon four roots of virtue as conditions, they induce the factor of penetration (nirvedhabhāga). Because they conduce to and benefit the noble path, they obtain the name "conducive to that" (nirvedhabhāgīya). Therefore, this is called "factors conducive to penetration" (nirvedhabhāgīya). These four roots of virtue are all born from cultivation (bhāvanāmayī), not born from hearing (śrutamayī) or reflection (cintāmayī), because they belong solely to the state of meditative absorption (samāhitā bhūmiḥ).