Yogācārabhūmi-śāstra, Volume Thirty-Four: Characteristics of the Four Noble Truths
Chapter Three: Dharma-jñāna, Anvaya-jñāna, and the Wisdom of Direct Realization
Original Text: Having thus, within his own being, directly perceived the aggregates and, relying on the truths, contemplated without inversion and correctly examined them, he then, regarding the remaining aggregates not presently perceived in different realms, engages in inferential examination. He considers that all conditioned and tainted phenomena throughout all places, all seeds, and at all times are of such nature, abide by such principles, and possess such characteristics. Their cessation is eternally tranquil, abiding in constant bliss. The path pertaining to them is capable of permanently severing and ultimately liberating.
Explanation: The yogi, having thus directly perceived the five aggregates within his own body based on the Four Noble Truths without inverted thinking and correctly examined them, subsequently engages in inferential examination regarding other aggregates in different realms that cannot be directly perceived. All conditioned phenomena (saṃskṛta) and tainted phenomena (sāsrava) within the five aggregates, pervading all places, all seeds, and at all times, are identical to the presently observed phenomena, are subsumed under the principles 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; after tranquility, they abide eternally in bliss. All worldly paths can permanently cease suffering and ultimately liberate from the world.
Original Text: It should be understood that herein, the truth-wisdom (satya-jñāna) concerning the presently perceived aggregates and the inferential truth-wisdom concerning the presently unperceived objects in different realms constitute the seed-base capable of generating Dharma-jñāna and Anvaya-jñāna.
Explanation: Within the examination of these phenomena, if one correctly examines the presently existing aggregates and directly witnesses the true principle of the Four Noble Truths, Dharma-jñāna arises; this is the basis for the seed of Dharma-jñāna. If, regarding phenomena other than the presently existing ones—namely, aggregates not presently perceived—one engages in inferential examination and gives rise to witnessing wisdom, this is Anvaya-jñāna; it is the basis for the seed of Anvaya-jñāna.
This explains two methods of realizing the truth: one is the correct examination of presently existing aggregates, the other is the inferential examination of non-presently existing aggregates; both examinations can yield truth-wisdom (satya-jñāna). What are non-presently existing aggregates? This refers to aggregates before and after the present moment. If today's aggregates are present, then aggregates before yesterday and after tomorrow are non-present aggregates, separated by a temporal boundary. Though the time points differ, the nature and characteristics of the aggregates are identical; they are of the same class, share commonality, and are comparable.
If this year's aggregates are present, aggregates before last year and after next year are non-present aggregates; if the aggregates of this life are presently perceived, the aggregates of past and future lives are non-presently perceivable aggregates. Extending this, aggregates throughout the three great asaṃkhyeya kalpas share identical attributes with the present aggregates. In other words, aggregates from beginningless kalpas past to beginningless kalpas future share common attributes, nature, and characteristics; they are of the same class and are comparable.
Correct inferential examination can give rise to Dharma-jñāna and Anvaya-jñāna. Based on the correct, direct examination of presently existing aggregates, further inferential examination of non-presently existing aggregates can give rise to Dharma-jñāna and Anvaya-jñāna, attaining the unborn wisdom (anutpattika-dharma-kṣānti) of the path of seeing (darśana-mārga). "Different realms" refers to the boundaries and divisions between phenomena of past and future periods and present phenomena. When phenomena have boundaries, the methods of examining them differ, and the types of wisdom attained also differ. Phenomena that can be directly perceived are examined through direct perception (pratyakṣa); phenomena that cannot be directly perceived are examined inferentially. When examination is correct and true, truth-wisdom and the forbearance of the unborn (anutpattika-dharma-kṣānti) are attained.
Original Text: Furthermore, such mental application (manaskāra) for discerning characteristics (nimitta) is still considered mixed with hearing and thinking. If the contemplator, through such repeated correct examination of the truths, gains certainty regarding the principles of the Four Noble Truths by means of the sixteen aspects, and further, regarding the exhaustive nature (yāvadbhāvikatā) and the suchness nature (yathāvadbhāvikatā) of the truths, transcends mental application mixed with hearing and thinking, and continuously arouses resolute conviction (adhimokṣa) in cultivation, this is then called the mental application of resolute conviction (adhimokṣa-manaskāra). Such mental application exclusively focuses on the truth-realm, abides constantly in concentration (samādhi). Through repeated cultivation of this, boundless wisdom (ananta-jñāna) is attained regarding the objects of the truths of suffering and origination.
Explanation: The aforementioned mental application for discerning characteristics still belongs to wisdom mixed with hearing and thinking. If the contemplator continuously engages in correct examination of the Four Noble Truths in this way, he gains certainty regarding the principles of the Four Noble Truths through the sixteen aspects. Further, regarding the exhaustive nature and suchness nature of the Four Noble Truths, he transcends mental application mixed with hearing and thinking, continuously arouses resolute conviction in cultivation, called the mental application of resolute conviction. Such mental application focuses solely on the true realm, abides constantly in concentration. Due to cultivating and diligently practicing this mental application of resolute conviction, boundless wisdom is attained regarding the objects of the truths of suffering and origination.
The mental application for discerning characteristics prior to gaining certainty about the Four Noble Truths is mixed with hearing and thinking; it is not pure correct examination nor uninterrupted observation. Only uninterrupted correct examination can lead to certainty about the Four Noble Truths. After gaining certainty, resolute conviction arises; after resolute conviction, realization occurs. The "exhaustive nature" of the Four Noble Truths refers to the scope covered by the Four Noble Truths; the "suchness nature" refers to all natures conforming to the principles of the Four Noble Truths. If observation is uninterrupted correct examination, one transcends the stage mixed with hearing and thinking; at this point, resolute conviction in the Four Noble Truths arises, called the mental application of resolute conviction. If one can maintain concentration without loss, with the mind focused solely on the Four Noble Truths without other distractions, such mental application and observation can attain boundless wisdom.
Original Text: By this wisdom, he comprehends impermanence and arouses resolute conviction in the boundlessness of impermanence. Similarly, comprehending suffering, etc., he arouses resolute conviction in the boundlessness of suffering, resolute conviction in the boundlessness of emptiness and non-self, resolute conviction in the boundlessness of unwholesome actions, resolute conviction in the boundlessness of falling into evil destinies, resolute conviction in the boundlessness of rise and fall, and resolute conviction in the boundlessness of all afflictions such as aging, sickness, death, sorrow, lamentation, and suffering.
Explanation: Due to possessing boundless wisdom, he comprehends the impermanence of all conditioned phenomena and arouses resolute conviction in the boundlessness of impermanence. Similarly, comprehending suffering, emptiness, impermanence, non-self, etc., he arouses resolute conviction in the boundlessness of suffering, resolute conviction in the boundlessness of emptiness and non-self, resolute conviction in the boundlessness of unwholesome actions, resolute conviction in the boundlessness of falling into evil destinies, resolute conviction in the boundlessness of rise and fall, and resolute conviction in the boundlessness of all afflictions such as aging, sickness, death, sorrow, lamentation, and suffering.
Original Text: Herein, "boundlessness" means that the cycle of birth and death is thus; such phenomena are boundless and limitless. Birth and death flow continuously without cessation; there are always such phenomena as described. Only birth and death can cease; there is no remainder beyond this cessation. This cessation can be achieved; there is no other means of cessation apart from this. Within such phenomena of existence, destinies, birth, and death, with action free from desire, action without reliance, and profound aversion, he arouses resolute conviction and diligently cultivates the mental application of resolute conviction.
Explanation: "Boundlessness" means that phenomena such as the cycle of birth and death are boundless and limitless, so much so that the flow of birth and death is unceasing. Although the aforementioned phenomena are constantly present, only birth and death can cease; there is nothing else remaining to cease. This cessation can be achieved; there is no other means of cessation beyond this. Within such phenomena of the three realms and six destinies involving birth and death, with action free from desire (apraṇihita), action without reliance (anālambana), and profound aversion (pratigha), he arouses resolute conviction and diligently cultivates the mental application of resolute conviction.
Original Text: Furthermore, regarding such existences and births, with intensified aspiration, he feels profound aversion and fear, and regarding nirvāṇa, whatever practice arises, he profoundly cherishes and aspires to it. Yet, for a long time, his mind delighted in worldly forms, sounds, smells, tastes, touches, etc., and for the sake of these forms, sounds, smells, tastes, touches, etc., it fostered accumulation. Due to this cause, although he now profoundly cherishes and aspires to nirvāṇa, he is unable to enter it, unable to realize purity, unable to abide in it, unable to attain resolute conviction. His mind regresses, failing to profoundly cherish and revere the realm of tranquility due to doubts and uncertainties. His mind repeatedly feels aversion, fear, and terror. Although regarding all truths of suffering and origination, he repeatedly feels profound aversion, fear, and terror, and regarding nirvāṇa, he repeatedly arouses profound cherishing and aspiration, yet he is still unable to profoundly enter it.
Explanation: Furthermore, regarding the intensified aspiration toward such existences and births, he feels profound aversion and fear from the depths of his heart; regarding any practice arising from nirvāṇa, he feels joyful aspiration from the depths of his heart. The practitioner, having for a long time delighted in worldly forms, sounds, smells, tastes, touches, etc., fostered and accumulated the truth of suffering for the sake of these forms, sounds, smells, tastes, touches, etc.
Due to this cause, although he now profoundly cherishes and aspires to nirvāṇa, he cannot enter nirvāṇa, cannot attain the pure Dharma-eye, cannot abide in the Four Noble Truths, nor attain resolute conviction in the Four Noble Truths. His mind regresses from the realm of tranquility because he has failed to generate hope and reverence for nirvāṇa from the depths of his heart, due to doubts in his mind, and thus repeatedly feels aversion and fear toward birth and death. Although such a person, in the cultivation of all truths of suffering and origination, repeatedly feels profound aversion and terror toward birth and death, and repeatedly arouses profound joyful aspiration for nirvāṇa, he still cannot profoundly enter nirvāṇa.
Original Text: Why is this? Because he still possesses the gross self-conceit (asmimāna) that obstructs direct realization, which arises with mental application, whether intermittently or uninterruptedly. He thinks thus: "I have long wandered in birth and death. I shall again wander in birth and death. I shall enter nirvāṇa. I cultivate wholesome dharmas for the sake of nirvāṇa. I can contemplate suffering; it is truly suffering. I can contemplate origination; it is truly origination. I can contemplate cessation; it is truly cessation. I can contemplate the path; it is truly the path. I can contemplate emptiness; it is truly emptiness. I contemplate wishlessness; it is truly wishlessness. I contemplate signlessness; it is truly signlessness. Such dharmas are mine."
Explanation: Why does he profoundly detest birth and death, cherish nirvāṇa, yet cannot enter nirvāṇa, or even attain resolute conviction and abide in the Dharma of nirvāṇa? Because the practitioner still possesses gross self-conceit (asmimāna) that obstructs direct realization (pratyakṣa-bhāvanā). As contemplation deepens, mental application arises intermittently or uninterruptedly, and he thinks thus: "I have long wandered in birth and death; I shall continue to wander in birth and death; I shall enter nirvāṇa in the future; I cultivate wholesome dharmas for the sake of nirvāṇa; I can contemplate the truth of suffering as truly suffering; I can contemplate the truth of origination as truly origination; I can contemplate the truth of cessation as truly cessation; I can contemplate the truth of the path as truly the path; I can contemplate emptiness as truly emptiness; I can contemplate wishlessness as truly wishlessness; I contemplate signlessness as truly signlessness; such dharmas are mine."
Original Text: Due to this cause, although he profoundly cherishes and aspires to nirvāṇa, his mind cannot enter it. Having understood that such self-conceit is an obstruction, he swiftly comprehends with wisdom, abandons the mental application that operates spontaneously, subdues all external objects of knowledge, turns his mental application toward entry, follows the operation of mental application, concentrates uninterruptedly, observes the Noble Truths, and as each arising thought perishes, uninterruptedly generates mental application for observation. The flow of skillful means is uninterrupted. Thus, with mind focused on mind, concentrating without interruption, he prevents the arising of the mental application involving self-conceit that obstructs direct realization.
Explanation: Due to these views in the practitioner's mind, although he profoundly cherishes nirvāṇa, his mind cannot enter it because gross self-conceit has an obstructive function. After understanding that the aforementioned self-conceit is an obstruction to entering nirvāṇa, the practitioner swiftly comprehends with wisdom, thereby removing the obstruction of self-conceit, abandons the former self-conceit arising from mental application operating spontaneously, subsequently directs mental application, subdues all external objects contacted by the mind, turns toward contemplative mental application, follows mental application, and with single-minded diligence uninterruptedly observes the Four Noble Truths. As the arising self-conceit mind ceases, the mind arises in uninterrupted mental application for observation; consciousness uninterruptedly flows in observing the Four Noble Truths. The practitioner thus focuses his wisdom-mind on uninterrupted mental application, concentrates diligently without distraction, immersed in the mental application of the Four Noble Truths, so that the gross self-conceit obstructing direct realization has no opportunity to arise.
Original Text: Thus diligently cultivating, the yogi observes the mental continuum, seeing it as successively different, newly arising moment by moment, increasing or decreasing, temporarily existing, momentarily present, changing from moment to moment—this is the nature of impermanence. Observing the mental continuum as included within the aggregates of clinging—this is the nature of suffering. Observing the mental continuum as devoid of a second entity—this is the nature of emptiness. Observing the mental continuum as arising from various conditions, lacking self-mastery—this is the nature of non-self. This is called penetrating the truth of suffering.
Explanation: The yogi diligently cultivating in this way observes the mental continuum continuously flowing and changing; one moment a new dharma arises in the mind, the next moment another new dharma arises, constantly altering. His thoughts sometimes increase, sometimes decrease, all existing temporarily, momentarily present, changing afterward—such a mind changing from moment to moment is of the nature of impermanence. He further observes the mental continuum continuously flowing, with grasping, being apprehended by the aggregates of clinging—this is of the nature of suffering. He further observes the mental continuum continuously flowing, yet the mind does not belong to any dharma because it is empty—this is the nature of emptiness. He further observes the mental continuum continuously flowing, arising from the combination of numerous conditions, lacking self-mastery, thus being of the nature of non-self. This is called penetrating the truth of suffering—impermanence, suffering, emptiness, non-self—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 origination. Next, he observes that the cessation pertaining to this mental continuum is of the 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 the true nature of the path, the true nature of suchness, the true nature of practice, the true nature of liberation. This is called penetrating the truth of the path.
Explanation: He further observes this continuously flowing mental continuum: craving is its cause, craving is its origin, craving is its arising, craving is its condition. Observing this principle is called penetrating the truth of origination. He further observes this continuously flowing mental continuum: all selected cessation phenomena possess the nature of permanent cessation, permanent tranquility, permanent sublimity, permanent liberation. This is called penetrating the truth of cessation. He further observes this continuously flowing mental continuum: it can thoroughly counteract all afflictions. The path leading to cessation is of the true nature of the path, the true nature of suchness, the true nature of practice, the true nature of liberation. This is called penetrating the truth of the path.
Original Text: Thus, having not previously well observed, he now skillfully applies mental application and examines with subtle wisdom, correctly penetrating the Four Noble Truths. By repeatedly cultivating this wisdom, the apprehending subject and apprehended object become equal; right knowledge arises. Due to this arising, he severs the gross manifest self-conceit that obstructs the cherishing of nirvāṇa.
Explanation: Previously, he had not well observed the Four Noble Truths; now he must skillfully apply mental application for expedient examination, and with subtle wisdom, correctly and truly penetrate the principles of the Four Noble Truths. Due to being able to closely cultivate and diligently practice this subtle wisdom of observation, the apprehending wisdom and the apprehended object become equal; right knowledge then arises. Due to the arising of right knowledge, he severs all gross manifest self-conceit obstructing the cherishing of nirvāṇa.
Original Text: Furthermore, profoundly cherishing and aspiring to nirvāṇa, he swiftly enters it without regression, free from fear, attaining intensified aspiration and joy. Such a practitioner, within the cultivation of the Noble Truths, pertaining to the lower forbearance, attains wisdom of equality between apprehending subject and apprehended object; this is called the warmth (uṣmagata). Pertaining to the middle forbearance, he attains wisdom of equality between apprehending subject and apprehended object; this is called the peak (mūrdhan). Pertaining to the higher forbearance, he attains wisdom of equality between apprehending subject and apprehended object; this is called forbearance conforming to the truths (satya’nvaya-kṣānti).
Explanation: Furthermore, profoundly cherishing nirvāṇa, he swiftly enters it without regression, free from all fear, generating intensified aspiration within, feeling comfort and joy. Such a cultivating practitioner, in the process of cultivating the Four Noble Truths, pertains to the lower forbearance stage. The apprehending mind and apprehended object become equal; equality-wisdom arises, called the warmth stage (uṣmagata), pertaining to the middle forbearance stage. The apprehending mind and apprehended object become equal; equality-wisdom arises, called the peak (mūrdhan), pertaining to the higher forbearance. The apprehending mind and apprehended object become equal; equality-wisdom arises, called forbearance conforming to the truths (satya’nvaya-kṣānti).
Here, forbearance toward nirvāṇa is divided into upper, middle, and lower grades. The lower forbearance pertains to the warmth stage (uṣmagata) within the four aids to penetration (nirvedha-bhāgīya). The middle forbearance pertains to the peak stage (mūrdhan) within the four aids to penetration. The higher forbearance is also called forbearance conforming to the truths (satya’nvaya-kṣānti), pertaining to the forbearance stage (kṣānti) within the four aids to penetration. Practitioners at the warmth stage have minds inclined toward nirvāṇa; regarding the cultivation of the nirvāṇa-dharma, their minds do not regress because they have generated intensified aspiration toward the nirvāṇa-dharma, are free from fear, and have attained meritorious qualities. Then, in all subsequent cultivation processes, they will not regress; even after attaining the first fruit (srota-āpanna) by severing the view of self, they will not regress from the path to nirvāṇa. The meritorious qualities at the stage of the four aids to penetration differ greatly from those of the first fruit. The meritorious qualities of the first fruit and the second fruit (sakṛdāgāmin), and even the second fruit and the third (anāgāmin) and fourth fruits (arhat), all differ greatly. Therefore, do not misunderstand meritorious qualities; do not mistake the meritorious qualities of the four aids to penetration for those of the first or second fruit, thereby committing the grave false claim of claiming realization without attainment.
Original Text: Having thus severed the obstructive gross self-conceit and attained intensified aspiration and joy regarding nirvāṇa, he is able to abandon all subsequent mental exertion for observation, abiding in effortless, non-conceptual mind. At that time, his mind appears to be extinguished yet is not truly extinguished; it appears to be without object yet is not without object. Furthermore, at that time, his mind is tranquil; though it appears to be withdrawn, it is not withdrawn. Also at that time, it is not covered by pleasant sleep; there is only clear discernment without highs or lows—this is the practice of śamatha.
Explanation: The practitioner cultivating to this point severs the gross self-conceit obstructing contemplation, generates further intensified aspiration and joyful happiness toward nirvāṇa, and thus can abandon all subsequent mental exertion for observation, abiding in an effortless, non-conceptual mind. At this time, the practitioner's mind appears to be extinguished but is actually not yet extinguished; it appears to have no object of clinging yet is not without object. Furthermore, at a certain time, his mind is tranquil; though it appears to be withdrawn from the six dust realms (objects of sense), it has not truly withdrawn. The practitioner at this time still has the hindrance of sleep; sleep is not yet light, fragrant, pleasant, and dreamless; there is only very clear, non-discriminative śamatha practice without highs or lows.
The yogi cultivating the path, after severing the gross self-conceit obstructing direct realization and generating intensified aspiration toward nirvāṇa, no longer needs to exert effort in preparatory practices. At this time, he feels the mind seems non-conceptual, seems extinguished, yet is not actually extinguished; the mind seems to think nothing, yet there is thought; it feels as if the mind has withdrawn from dust realms, yet it has not withdrawn. Moreover, at this time, the hindrance of sleep is not eliminated; sleep is still heavy, not yet clear and bright; there is only clear non-conceptual mind, not grasping the highs or lows of phenomena, abiding in concentration (dhyāna), not contemplating the four establishments of mindfulness or the Four Noble Truths.
Original Text: Furthermore, some, being dull and foolish, under the cover of pleasant sleep, in the state where the mind appears extinguished but is not truly extinguished, give rise to conceit, claiming it to be direct realization. This is not so. Having attained such a mind inclined toward direct realization, he will soon enter the state of right nature free from rebirth (samyaktva-niyāma). Precisely at this stage of tranquil mind, the last moment of non-conceptual mind, from this uninterruptedly, regarding the previously contemplated principles of the Noble Truths, internal mental application arises. This is called the supreme worldly dharma (laukikāgradharma). After this, supramundane mind arises, no longer worldly mind. This is the final boundary and limit of all worldly activities; therefore, it is called the supreme worldly dharma.
Explanation: Furthermore, some foolish and dull individuals, covered by pleasant sleep, their minds appearing extinguished but not truly extinguished, then generate conceit, claiming this to be direct realization; this is not the case. Since this person has already attained such a mind inclined toward direct realization, he will soon enter the state of right nature free from rebirth (samyaktva-niyāma). Precisely in this tranquil mental state where the mind appears extinguished but is not, there is a last moment of non-conceptual mind; afterward, uninterruptedly regarding the Four Noble Truths previously contemplated, internal mental application arises; this is called the supreme worldly dharma (laukikāgradharma). After this, supramundane mind arises; there is no longer any worldly mind. This is the final boundary and limit of all worldly activities; therefore, it is named the supreme worldly dharma.
This passage is very important, describing the psychological state in the final stage before realization and the final cultivation method before realization; it also reveals the difference 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 very comfortable, thus hindering cultivation minimally. The mind appears extinguished, non-conceptual, yet still has conceptual nature; it is not extinguished, only cognition is subtle, seemingly existent and non-existent. Thus, foolish and dull individuals generate conceit, thinking they are without mind, have attained direct realization, but actually have not.
However, they are not far from direct realization. If they continue diligently, they will soon realize the right state free from birth and death. 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 afterward, internal mental application arises regarding the Four Noble Truths previously contemplated; this is called the supreme worldly dharma. After this, supramundane mind arises; worldly mind is severed and extinguished. This is the final boundary and limit between the worldly and the supramundane; thus, it is called supreme worldly.
Original Text: Uninterruptedly from this, regarding the previously contemplated principles of the Noble Truths, internal mental application arises. Uninterruptedly from this mental application, following the previous sequence of the contemplated truths—whether directly perceived or not directly perceived—within the Noble Truths, in due order, decisive knowledge and directly perceived knowledge arise without discrimination. Due to this arising, all defilements pertaining to the three realms, severed by the path of seeing, all gross afflictions subsidiary to the basis are permanently severed.
Explanation: Uninterruptedly from this point, regarding the Four Noble Truths previously contemplated, internal mental application arises; mental application is uninterrupted; following the previous sequence of the contemplated Four Noble Truths—whether directly perceived or not directly perceived—within the Four Noble Truths, following their order, decisive knowledge and directly perceived knowledge arise after discrimination. After decisive knowledge and directly perceived knowledge arise, all gross afflictions bound by the three realms, severed by the path of seeing, subsidiary to the mental basis, are all permanently severed.
This passage discusses the path of seeing (darśana-mārga). After the four aids to penetration, with uninterrupted mental application and observation, wisdom arises; he makes a decision, confirming the principles of the Four Noble Truths—suffering, origination, cessation, path. Simultaneously, directly perceived Dharma-jñāna arises; thus, he severs the view of self and attains the first fruit (srota-āpanna). At the same time as realizing the path and attaining the first fruit, all gross afflictions are permanently severed and never arise again. Therefore, if someone still possesses gross afflictions, and afflictions seem relatively heavy, it indicates they have not realized the path and attained the first fruit. Thus, a person's physical, verbal, and mental conduct sufficiently indicates whether they have realized the path. Outwardly, those with relatively pure physical, verbal, and mental conduct are not necessarily path-realizers, but path-realizers must have pure physical, verbal, and mental conduct, free from gross afflictions.
Original Text: Due to this permanent severance, if one had previously abandoned desire-realm attachment, he, having now entered such direct realization of the truths, attains the non-returner fruit (anāgāmi-phala). He is no different from the previously described characteristic of one free from desire. However, herein there is a slight difference: he will take a rebirth 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, he, having now entered such direct realization of the truths, permanently ceases gross afflictions and attains the once-returner fruit (sakṛdāgāmi-phala). If one had not previously abandoned desire-realm attachment, he, having now entered such direct realization of the truths, permanently ceases gross afflictions and attains the stream-enterer fruit (srota-āpanna-phala).
Explanation: Due to the permanent severance of gross afflictions, if one had previously abandoned desire-realm attachment, at this present time, having realized such direct realization of the Four Noble Truths, he attains the non-returner fruit (anāgāmi-phala). This person and the previously described characteristic of one free from desire should be understood as identical. However, between them, there is a slight difference: that is, the non-returner of the fifth grade (upapadyaparinirvāyin) will, in the five pure abodes (śuddhāvāsa), attain parinirvāṇa directly upon rebirth, not returning to this world to undergo rebirth.
If one had previously nearly abandoned desire-realm attachment, having partially severed desire-realm attachment, at this time, having attained such direct realization of the Four Noble Truths, he attains the once-returner fruit (sakṛdāgāmi-phala). If one had not previously abandoned desire-realm attachment, at this present time, having attained direct realization of the Four Noble Truths, gross afflictions are permanently extinguished, and he attains the stream-enterer fruit (srota-āpanna-phala).
According to the above explanation by Maitreya Bodhisattva, although a stream-enterer has not yet abandoned desire-realm attachment, gross afflictions are permanently severed and extinguished; subtle afflictions still remain, to be gradually severed and extinguished through subsequent cultivation until the fourth fruit severs all manifest afflictions. Although from the first to the fourth fruit, all can engage in direct realization of the Four Noble Truths, due to differences in merit, afflictions, concentration, and contemplative wisdom, the wisdom attained differs, and the fruit attained differs.
Non-returners sever desire-realm attachment afflictions; they have the ability to attain final nirvāṇa either at the place of rebirth or in the intermediate state (antarābhava)—that is, liberated sages with minds 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 (ārya-pudgala).
Original Text: Because the knowing wisdom and the known object harmonize without conflict in direct observation, it is called direct realization (pratyakṣa). Just as a kṣatriya and a kṣatriya harmonize without conflict in direct observation, it is called direct realization. The same should be understood for brahmins, etc. This also accomplishes numerous characteristics. Having realized such direct realization of the truths, one attains four wisdoms: due to skillfully investigating in all activities, abidings, and mental applications, one attains wisdom that perceives only dharmas, wisdom of non-annihilation, wisdom of non-permanence, and wisdom that perceives conditioned phenomena as like magical illusions.
Explanation: The knowing wisdom refers to the sixth and seventh consciousnesses capable of seeing, knowing, and realizing the Dharma, possessing 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 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; it is not direct observation and not called direct realization.
Harmonizing without conflict and non-opposition lies mainly in the wisdom realm 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 Dharma, what the fact is, is directly observed and directly cognized; this is called direct realization. At the time of direct realization, the Dharma is realized; Dharma-jñāna and Anvaya-jñāna are attained. Without direct realization, there is no Dharma-jñāna or Anvaya-jñāna, no fruit-realization.
How to distinguish whether the observation of Dharma is direct or non-direct? For example, observing the truth of suffering: feeling the five aggregates are suffering. After directly observing that the five aggregates are suffering, the inner cognition of suffering is profound; constantly, everywhere, in thought after thought, one perceives the suffering of the five aggregates, and thought after thought wishes to escape and extinguish suffering. This mental state forms uninterrupted mental application (anantara-manaskāra), unceasing. Uninterrupted mental application is mental application generated by the mental faculty (manas); it is the mental faculty perceiving suffering, not merely remaining on the surface of consciousness. This is the result of direct observation.
Non-direct observation of suffering does not form uninterrupted mental application; it is intermittent, sometimes present, sometimes absent, often forgetting suffering, still pursuing pleasure, with weak renunciation mind, low awakening, and poorer motivation. When pleasant states appear, one loses oneself, deeply immersed in pleasure, unaware of suffering; hope for future pleasure is still great, deludedly thinking to obtain and maintain pleasure. Such a state—feeling suffering on one hand, pursuing pleasure on the other, with mind and actions contradicting—is non-direct observation of suffering. Those without direct realization, due to insufficient discerning wisdom, often mistake their situation for direct perception, for realization of Dharma, but in reality, they are still quite far from realization.
The common characteristics of those without direct realization are: afflictions unremoved, ignorance unsevered, words and actions inconsistent, outward appearance and inner reality inconsistent, saying one thing but doing another, pointing east but going west, speaking of emptiness with the mouth but clinging to existence everywhere in action, nowhere empty; speaking of non-self with the mouth but everywhere "I" every moment, unable to conceal it even if trying. Because without realization, unaware of the mental and physical state after realization, unaware that their thoughts and actions are contrary to the realized state, they fundamentally cannot conceal their ordinary person characteristics.
Original Text: If, while engaging with objects, due to lapse of mindfulness, although intense afflictions arise, upon momentary mental application, they are swiftly eliminated. Furthermore, he will definitely not fall into evil destinies. He will never intentionally transgress the teachings. He will not even kill animals. He will never regress or abandon the teachings. He can no longer commit the five heinous crimes. He firmly knows that pleasure and pain are not self-made, not made by another, not made by both, nor arise without cause.
Explanation: Practitioners possessing the four wisdoms of direct realization, before attaining the first fruit, if in the midst of objects, due to temporary lapse of mindfulness, although intense afflictions arise, with momentary mental application, the afflictions can be swiftly eliminated. Moreover, he will definitely not fall into evil destinies, will never intentionally think thoughts contrary to the teachings, nor even harm the lives of animals, will never regress or abandon the teachings, and can no longer commit the five heinous crimes (pañcānantarya). He firmly knows 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 quality of practitioners at the supreme worldly dharma stage of the four aids to penetration. Before attaining the first fruit, they have the ability to swiftly eliminate intense afflictions, can avoid falling into evil destinies, and do not regress from the Four Noble Truths and the path of liberation. It is evident that the four aids to penetration before realization also have great merit; the meritorious qualities after realization are even greater; the wisdom of liberation is indeed very profound.
Original Text: He will never request non-Buddhists as teachers, nor regard them as fields of merit. He will never look upon the faces or heed the words of other śramaṇas or brahmins. He solely sees the Dharma by himself, obtains the Dharma, knows the Dharma, obtains the Dharma, realizes the ultimate source of the Dharma, transcends doubt, not relying on others. Regarding the Teacher's doctrine, 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 fully accomplishes the fourfold purity of realization. Such a practitioner, up to the stage before the supreme worldly dharma, is called mental application of resolute conviction.
Explanation: He will never take refuge in non-Buddhists as 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 their mouths; he solely sees the Dharma and obtains the Dharma by himself. Solely seeing the Dharma and obtaining the Dharma, realizing the ultimate source (root) of the Dharma, resolving all doubts, is not due to external causes. Being able to realize the source of Dharma is due to the guidance of the Bhagavān and good knowing advisors, not drawn from elsewhere apart from 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 again undergo an eighth rebirth in the three realms; he fully accomplishes the four kinds of realized pure wisdom. Such a practitioner, cultivating up to the stage before the supreme worldly dharma, is all called mental application of resolute conviction.
After attaining the four wisdoms of direct realization, practitioners cultivate the four aids to penetration; contemplative practice before the fourth aid—the supreme worldly dharma—is all called mental application of resolute conviction. This means that contemplative investigation before direct experiential realization should all be called resolute conviction in and comprehension of the Dharma. Only after resolute conviction can direct realization occur, called experiential realization. Experiential realization occurs at the first fruit and above; resolute conviction occurs at the first fruit path (srota-āpatti-mārga) or at the supreme worldly dharma stage of the four aids to penetration; experiential realization of the path occurs only after the four aids to penetration. Therefore, one should correctly observe one's own wisdom: is it wisdom of direct perception, resolute conviction, or speculation, reasoning, analysis, etc.? Understanding one's own level of wisdom, one can better plan the next step of practice.
Practitioners possessing the wisdom of direct realization never obtain or know the Dharma from others; they do not take others' words as the ultimate refuge; all rely on their own direct observation to realize experientially. Seeing and obtaining the Dharma can only rely on one's own contemplative investigation; others cannot help; others' guidance and instruction cannot substitute for one's own direct observation. Doubts need to be resolved by oneself through contemplation; others' words cannot resolve inner doubts because they are not personally seen and realized. Some try by all means to obtain the fruits of practice, but the Dharma is attained by whoever practices; what is obtained cannot become one's own, nor can one attain the wisdom of realizing the path. Now, with the Yogācārabhūmi-śāstra as guidance, the principles of Dharma are increasingly clear. Regarding the matter of realizing the fruits and understanding the mind, whoever is dissatisfied has no recourse—otherwise, go discuss it with Maitreya Bodhisattva.
Original Text: After direct realization of the Noble Truths, up to the permanent severance of all afflictions severed by the path of seeing, it is called mental application of distancing. Thereafter, to further sever the afflictions severed by cultivation, according to the path attained, he repeatedly cultivates, permanently severs the upper and middle grades of afflictions of the desire realm, and attains the once-returner fruit. The characteristics of the stream-enterer fruit should be understood to apply here as well, but with slight differences.
Explanation: After direct realization of the Four Noble Truths, up to the permanent severance of all afflictions severed by the path of seeing, it is called mental application of distancing; this is the state of the first fruit, severing the lower grade afflictions of the desire realm. Thereafter, to further sever the affliction-hindrances that should be severed by cultivation, on the basis of the view of self severed by the first fruit, he cultivates more diligently and diligently; after permanently severing the upper and middle grade afflictions of the desire realm, he attains the once-returner fruit. Just like the merits possessed by the stream-enterer, the once-returner possesses similar merits, but there are some differences.
Original Text: That is, if engaging with objects, in situations conducive to intense afflictions, due to lapse of mindfulness, upon momentary arising of subtle afflictions, he immediately applies mental application and swiftly eliminates them. He will be reborn in this world only once more and will then reach the ultimate end of suffering, attaining the non-returner fruit and its characteristics, as previously explained.
Explanation: When the once-returner faces objects, in situations conducive to upper-grade, intense afflictions of the desire realm, due to lapse of mindfulness, as soon as subtle, inferior afflictions arise, he immediately applies mental application and swiftly eliminates the affliction-hindrances. Afterward, he will be reborn in this world only once and will reach the ultimate end of suffering, attaining the non-returner fruit, possessing the meritorious characteristics of not returning to the desire realm, as previously explained.
The afflictions severed by the path of seeing for the first fruit are the lower-grade afflictions of the desire realm—the grossest afflictions among desire-realm sentient beings, possessed by humans and beings of the three evil destinies. Heaven realm 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 sentient beings, one can sever the middle and upper-grade afflictions of the desire realm and attain the second fruit. Severing the upper, middle, and lower grades of desire-realm afflictions enables one to transcend desire-realm attachment, give rise to the first dhyāna, and attain the third fruit.
Therefore, the first fruit is realization of the path; the second and third fruits begin cultivation of the path. The afflictions severed by cultivation of the path are more subtle and harder to sever than those of the first fruit; once severed, wisdom increases. Cultivation of the path from the first to the third fruit is to sever afflictions; the fruit and wisdom level are demarcated by the degree of concentration and afflictions. Thus, the ultimate and fundamental purpose of cultivating theory is to sever afflictions and purify physical, verbal, and mental conduct. If not for this, focusing only on theory is not called cultivation of the path.
