The Principle of Path Cultivation and the Cessation of Delusions

Volume 23 of the Abhidharma-kośa Śāstra Original Text: It should be understood that the power of the lowest grade path is able to eradicate the highest grade hindrances. Thus, even up to the power of the highest grade path being able to eradicate the lowest grade hindrances. The virtues of antidotes like the highest grade, etc., did not exist initially. When these virtues exist, the faults like the highest grade are already absent and cease to exist. Just as in the stage of washing clothes, coarse stains are removed first; in subsequent times, subtle stains are gradually removed. Also, just as coarse darkness can be dispelled by a small light, while subtle darkness requires a great light to be dispelled.

Explanation: Practitioners should understand that the power of the lowest grade path can eradicate the highest grade afflictive hindrances, and the power of the highest grade path can also eradicate the lowest grade afflictive hindrances. The virtues that the highest grade antidote possesses did not exist at the beginning of practice; once they appear, the faults of the highest grade are gone, meaning the thought delusions of the highest grade have been severed. For example, when washing clothes, the coarser stains should be removed first; afterwards, the finer stains can be gradually removed. Also, just as coarse darkness can be dispelled by a small light, subtle darkness must be dispelled by a great light; only when the subtle darkness is removed is there complete brightness without darkness.

Original Text: The principle of the opposition between faults and virtues should also be understood similarly. Because the power of wholesome dharmas is strong and the power of unwholesome dharmas is weak, thus, in a single moment, the manifestation of an inferior path can cause the highest grade delusions accumulated since beginningless time through continuous reinforcement to be suddenly severed. Just as diseases accumulated over a long time can be suddenly cured by taking a small amount of good medicine. Also, just as great darkness accumulated over a long time can be dispelled in a single moment by a small lamp.

Explanation: The principle of the opposition between faults and virtues is also like this. Due to the strong power of wholesome dharmas and the weak power of unwholesome dharmas, within a single moment, the manifestation of the most inferior path can cause the highest grade greed, hatred, and delusion—the afflictive delusions accumulated and reinforced by sentient beings since beginningless time—to be suddenly eradicated. It is like diseases accumulated over a long period being suddenly cured by taking a small amount of potent medicine. Also, it is like great darkness accumulated over a long time being dispelled in a single moment by a small lamp.

The path that can counteract afflictive faults is virtue, which is the merit generated through practice. The merits of practice include precepts (śīla), concentration (samādhi), and wisdom (prajñā); all three are indispensable. Precepts, like concentration, can also be divided into lower, middle, and higher grades, and even wisdom can be similarly graded. Because the mind upholds the precepts, receiving effective restraint, the mind does not become scattered. This, combined with the effort of cultivating concentration, causes meditative absorption (dhyāna) to arise. Due to having meditative absorption, the truths of the Four Noble Truths or the principles of the Mahāyāna that are encountered enter the mind and become thoroughly understood, and wisdom then arises. The stricter the observance of precepts and the better they are upheld, the deeper the concentration becomes. The deeper the concentration, the more the Dharma principles enter the mind, the more thoroughly the principles are understood, the lighter the afflictions become, and the greater the virtue becomes. Therefore, upholding precepts is virtue, concentration is virtue, and wisdom is virtue. Virtue is not only merit (puṇya) but also wholesome virtue (kuśala); by this virtue, one is reborn in a wholesome realm in the next life. Virtue is also the capacity, the fundamental vessel that carries the path. Where there is virtue, there is the path; where there is the path, there is liberation.

When the path and virtue are combined, it is morality (daode). A person of high virtue and prestige, a morally noble person, naturally possesses weighty renown; there is no need for deliberate promotion, as their virtue naturally attracts, just as the fragrance of flowers naturally attracts butterflies. A person possessing the path and virtue cannot be moved by those of lower capacity; to move against them results in loss, for karmic law does not permit it, and virtue itself does not permit it. Great disturbances bring great loss; small disturbances bring small loss. There is immediate karmic retribution in this life and karmic fruition in future lives; it cannot be avoided because morality is majestic. It is like a king whose position is noble and power great; to insult him may lead to imprisonment or beheading, even implicating the nine generations of his clan, due to the strength of his authority.