What Does It Mean That a First-Bhūmi Bodhisattva Forever Subdues Innate Afflictive Obstruction Like an Arhat?

Nature refers to the fundamental nature of sentient beings. The fundamental nature of sentient beings is the mental nature of the manas, the mental factors (caittas) of the manas. It is precisely because the mental nature of the manas is unwholesome that it has constantly been obstructing sentient beings from attaining supreme bodhi. Therefore, only by eliminating the obstructions of the manas' mental nature can Buddhahood be accomplished.

Bodhisattvas at the first bhūmi begin to gradually eliminate all the afflictive habits of the manas, but it is impossible to eliminate them completely. Since they cannot be completely eliminated, some innate afflictive obstructions (kleśāvaraṇa) that affect birth and death within the three realms must be subdued. From another perspective, if the manifest afflictions of the manas were completely exhausted, one would, like an arhat (the fourth fruit; Pali Arahant), have eliminated all attachment to the self of persons and would enter nirvāṇa without remainder (anupadhiśeṣa-nirvāṇa), and thus could not accomplish the Buddha Way. The Buddha required that bodhisattvas from the first to the seventh bhūmi not enter the definitive position of the liberation path—that is, not take the fruit of the arhat—lest they inadvertently enter nirvāṇa without remainder.

Therefore, a bodhisattva at the first bhūmi must retain a little craving and attachment, to ensure that he can still be born in the world of the three realms. But he must not retain serious craving; he may only retain a slight, mild craving—having a bit of attachment to things such as meditative concentration (samādhi) is enough. He may also have attachment to the Mahāyāna Dharma. That is, the craving of the manas is forever suppressed rather than completely exhausted, so that life after life he can benefit himself and benefit others, and until he becomes a Buddha he will not enter nirvāṇa without remainder.