Different Views Lead to Different Actions

If an ordinary person possesses the same view as a Buddha, then that ordinary person becomes a Buddha. If an ordinary person possesses the same view as a Fourth Fruit Arhat, then that ordinary person becomes a Fourth Fruit Arhat. If an ordinary person possesses the same view as a Third Fruit practitioner, then that ordinary person becomes a Third Fruit practitioner; if the view is the same as a Second Fruit practitioner, the ordinary person becomes a Second Fruit practitioner; if the view is the same as a First Fruit practitioner, the ordinary person becomes a First Fruit practitioner; if the view is the same as one on the path to the First Fruit, the ordinary person enters the path to the First Fruit, nearing the eradication of the view of self.

If an ordinary person possesses the same view as a Bodhisattva who has realized the mind, then that ordinary person realizes the mind and attains enlightenment. If an ordinary person possesses the same view as a First Ground Bodhisattva, then that ordinary person becomes a First Ground Bodhisattva; if the view is the same as a Second Ground Bodhisattva, the ordinary person becomes a Second Ground Bodhisattva; if an ordinary person possesses the same view as an Equal Enlightenment Bodhisattva, then that ordinary person becomes an Equal Enlightenment Bodhisattva.

One achieves according to what one sees; if the seeing is not ultimate, the achievement is not ultimate. Between the First Fruit and the Fourth Fruit, the wisdom and view are completely different, so the practice is different, the actions and karmic formations are different, and the physical, verbal, and mental actions are different. Who would consider the view of a First Fruit practitioner to be the same as that of a Fourth Fruit practitioner? Who would consider the view of a Bodhisattva who has just realized the mind to be the same as that of an Equal Enlightenment Bodhisattva or a Buddha? Because the views differ, their wisdom differs, their ignorance differs, their speech and actions differ, their physical, verbal, and mental actions differ, and thus their fruition levels differ.

Because a First Fruit practitioner's seeing is not yet thorough, they must continue to study the Four Noble Truths and contemplate the non-self nature of the five aggregates and eighteen elements; as their wisdom increases, they become a Second Fruit practitioner. Continuing to cultivate, their wisdom grows, their view becomes clearer, meditative concentration arises, wisdom increases, afflictions are eradicated, and they become a Third Fruit practitioner. Continuing contemplation, their view becomes even clearer, afflictions are completely severed, and they become a Fourth Fruit Arhat.

The same principle applies in the Mahayana path; all differences arise from differences in view, variations in wisdom, and distinctions in afflictions and ignorance, leading to differences in practice.

Afflictions arising from deluded thinking exist due to incorrect views; if the views are completely correct, as correct as a Buddha's, then there are no afflictions arising from deluded thinking, no residual habits of affliction, and no ignorance. Therefore, the persistence of afflictions arising from deluded thinking is the result of an unpenetrated view.

Differences in view lead to differences in afflictions arising from deluded thinking. Even within the same fruition level, views differ, practice differs, afflictions arising from deluded thinking differ, and the time taken to reach the next fruition level also differs. If the views were all identical, there would be no disputes or controversies.