Yogācārabhūmi-śāstra, Volume IX: Exposition on the Twelve Links of Dependent Origination (Part XII)

Furthermore, ignorance, non-seeing, absence of direct perception, mental darkness, delusion, and the obscuration of ignorance—these six distinctions of ignorance should be understood sequentially in accordance with the previously mentioned seven matters of ignorance. The latter two matters of ignorance are combined into one, giving rise to this final obscuration of ignorance and darkness. There is yet another distinction: the three wisdoms attained through hearing, reflection, and cultivation counteract different aspects. In that order, the first three distinctions (ignorance, non-seeing, absence of direct perception) are explained. The inferior, middling, and superior grades of what they counteract correspond respectively to the latter three distinctions (darkness, delusion, obscuration of ignorance). Thus, it should be understood that the establishment of these six distinctions is based on the distinctions in what is counteracted and on the distinctions in their intrinsic nature.

Explanation: Furthermore, ignorance, absence of right view, inability for direct perception, mental darkness, delusion, and the obscuration of ignorance—these six distinctions of ignorance should also be known sequentially in accordance with the seven matters of ignorance mentioned earlier. The six distinctions of ignorance correspond to the seven matters, with the latter two matters of ignorance—the ignorance regarding defilement and purity and the ignorance of conceit—combined into one, giving rise to the final obscuration of ignorance and darkness among the six distinctions. There is another distinction: the three wisdoms attained through hearing, reflection, and cultivation (śruta-mayī-prajñā, cintā-mayī-prajñā, bhāvanā-mayī-prajñā) counteract different aspects of ignorance. In sequence, they counteract the first three distinctions: ignorance, non-seeing, and absence of direct perception. The inferior, middling, and superior grades of what these wisdoms counteract correspond to the latter three distinctions of ignorance: darkness, delusion, and obscuration of ignorance. Furthermore, it should be known that the establishment of these six distinctions is based on the distinctions in what is counteracted and on the distinctions in their intrinsic nature.

During hearing, reflection, and cultivation, the wisdoms of hearing, reflection, and cultivation arise. These three wisdoms are distinct and progressively deepen. The most potent wisdom is naturally that obtained through cultivation, while the most superficial is the wisdom gained through hearing. The wisdom obtained through reflection is deeper than that from hearing but shallower than that from cultivation. Therefore, the delusions counteracted by these three wisdoms also differ. The wisdom of hearing counteracts ignorance, resulting in mere knowledge. The wisdom of reflection counteracts the absence of right view, resulting in the mere acquisition of right view. The wisdom of cultivation counteracts the absence of direct perceptual observation, resulting in the wisdom of direct perception (abhisamaya), thereby enabling direct observation of phenomena. This wisdom is the deepest and can eradicate the most fundamental ignorance within the mind.

Ignorance is broadly divided into six distinctions, progressing from shallow to deep. Naturally, shallow ignorance is easy to eradicate, while deep ignorance is difficult. The shallowest ignorance, mere ignorance, is eradicated simply by hearing the Dharma; after hearing, one gains knowledge. The ignorance of non-seeing requires reflection after hearing the Dharma; after reflection, one gains right view. The ignorance of inability for direct perception is eradicated during cultivation, when meditative concentration (dhyāna) and the wisdom of observation arise, enabling direct observation. However, even with the wisdom of direct observation, deeper ignorance remains within the mind, requiring gradual eradication through the subsequent practice of realizing the truth (pratyakṣa). Only when the final distinction, the obscuration of ignorance and darkness, is eradicated does one become a Buddha. Therefore, following hearing, reflection, and cultivation, there is realization (pratyakṣa). Only through realization can all ignorance be utterly eradicated; realization is the path to Buddhahood.

The path of practice has four stages: besides the preceding hearing, reflection, and cultivation, there is the final and crucial step of realization. If one only hears, reflects, and cultivates without realization, one cannot attain fundamental wisdom (mūla-jñāna), cannot sever afflictions (kleśa), cannot exhaust ignorance, and cannot achieve liberation (mokṣa). The wisdom obtained through hearing, reflection, and cultivation differs fundamentally and greatly from the wisdom obtained through realization. Without realization, although one can counteract the first three ignorances (ignorance, non-seeing, absence of direct perception), one cannot counteract the three deep-seated ignorances: darkness, delusion, and obscuration of ignorance. These latter three ignorances lie dormant in the minds of sentient beings, difficult to know and eradicate. Without realization, liberation in either the Mahāyāna or Hīnayāna is unattainable.

The wisdom obtained through hearing, based primarily on extensive learning via the mental consciousness, can only resolve the problem of ignorance. Knowing the Dharma is merely the initial stage. Many people, merely upon knowing the Dharma, give rise to conceit and begin to look down upon others. Some even mistake the wisdom of hearing for the wisdom of realization, thereby committing the grave offense of false speech (mahā-mṛṣāvāda). The wisdom of reflection involves contemplating the Dharma heard, leading to further understanding and the arising of wisdom. However, this is merely inferential (anumāna) and non-valid (apramāṇa) cognition by the mental consciousness; it does not resolve the fundamental problem. Yet, some mistake this shallow wisdom of reflection for the wisdom of realization, commit the grave offense of false speech, give rise to self-conceit (asmimāna), look down upon others, and become persons of inflated pride (abhimānika).

The wisdom of cultivation is significantly more advanced than that of hearing and reflection. What does cultivation entail? It entails cultivating the aids to the path (bodhipakṣikā dharma), such as the Thirty-Seven Aids to Enlightenment and the Six Pāramitās. It involves cultivating precepts (śīla), concentration (samādhi), and wisdom (prajñā). During cultivation, one abandons evil, cultivates good, subdues afflictions, and increases wisdom. Why does cultivating the aids to the path increase wisdom? Because upholding precepts purifies the mind, meditative concentration increases, and within concentration, one can engage in single-pointed observation and contemplation, directly observing phenomena. Through this observation, understanding of phenomena deepens, bringing one closer—by one step or several—to the path of seeing (darśana-mārga), but it still does not reach the level of realization.

For example, in observing the breath, with sufficient meditative concentration such as the concentration of access (anāgamya-samādhi), the observation becomes effective and clear, enabling one to directly and accurately observe the breath. One gains some experiential understanding of the breath and advances in understanding the material body, attaining a certain level of wise cognition, which was previously impossible without direct observation. However, even at this stage, the view of self (satkāya-dṛṣṭi) is not severed. One needs to further enhance meditative concentration and the wisdom of observation to sever the view of self, thereby realizing the truth and giving rise to the wisdom of realization. Yet again, some mistake the wisdom of cultivation for the wisdom of realization, committing the grave offense of false speech. Sentient beings thus, consciously or unconsciously, misunderstand their own level of practice and realization. Due to insufficient experience, they lack the ability to make accurate judgments and distinctions. Compounded by the mischief of conceit and self-view, grave false speech becomes almost inevitable.

Among the four wisdoms—from hearing, reflection, cultivation, and realization—only the fourth, the wisdom of realization, is irreversible. The first three wisdoms can be lost and are extremely prone to being lost. They can be lost not only in future lives but also in the present life if conditions for loss arise. Therefore, only the Dharma one has personally realized truly belongs to oneself forever and will not be lost. What is merely heard, even after one's own reflection and cultivation—even after processing it—still does not fully become one's own. What is not one's own is easily lost. When wisdom is lost and meditative concentration also declines, afflictions reappear. Hence, diligent realization is the foundation of Buddhist practice.

Dedication: We dedicate all the merits from spreading the Dharma and group practice on our online platform to all beings in the Dharma realm, to the people of the world. We pray for world peace, that wars may cease; that conflict and strife may never arise, and weapons be forever laid down; that all disasters may completely subside! We pray that the people of all nations may unite in mutual aid, with minds of compassion towards one another; for favorable weather and abundant harvests, for national prosperity and people's peace! May all beings deeply believe in cause and effect, be compassionate and refrain from killing; widely form good affinities, widely cultivate good karma; believe in the Buddha and learn the Buddha, increasing their roots of goodness; understand suffering, abandon its origin, aspire to cessation, and cultivate the path; close the door to the evil destinies, and open the road to Nirvāṇa! We pray that Buddhism may flourish forever, the true Dharma abide eternally; transforming the burning house of the three realms into the lotus land of ultimate bliss!

Dedication: We dedicate all the merits from spreading the Dharma and group practice on our online platform to all beings in the Dharma realm, to the people of the world. We pray for world peace, that wars may cease; that conflict and strife may never arise, and weapons be forever laid down; that all disasters may completely subside! We pray that the people of all nations may unite in mutual aid, with minds of compassion towards one another; for favorable weather and abundant harvests, for national prosperity and people's peace! May all beings deeply believe in cause and effect, be compassionate and refrain from killing; widely form good affinities, widely cultivate good karma; believe in the Buddha and learn the Buddha, increasing their roots of goodness; understand suffering, abandon its origin, aspire to cessation, and cultivate the path; close the door to the evil destinies, and open the road to Nirvāṇa! We pray that Buddhism may flourish forever, the true Dharma abide eternally; transforming the burning house of the three realms into the lotus land of ultimate bliss!