Explanation of the Mahayana Vijñapti Sūtra

Thus have I heard. At one time the Bhagavat was in Rājagṛha, at the Bamboo Grove of Kalandaka, together with a great assembly of bhikṣus, twelve hundred fifty in all, all of whom were Arhats. Their outflows had been exhausted, with no further afflictions, having attained freedom and unfetteredness, their minds well liberated and wisdom well liberated.

"Outflows" refer to the afflictions of greed, hatred, and delusion; "exhausted" means completely severed—when the afflictions of greed, hatred, and delusion are fully severed, it is called "exhaustion of outflows." After realizing the first fruit by severing the view of self, one cultivates the first dhyāna and begins to eliminate a portion of the afflictions, attaining the third fruit. Upon achieving the first dhyāna, one first severs the affliction of sensual desire, then severs the affliction of hatred, and additionally severs the three fetters of the first fruit. This eliminates the five lower fetters. At the fourth fruit, one further severs the five higher fetters. At this stage, the scattered mind of ordinary beings, the mind of self-conceit, attachment to the three realms, self-grasping, self-love, and so forth are all eliminated—that is, the self-grasping nature of the mental faculty is completely severed. All afflictions of view and thought, such as greed, hatred, delusion, conceit, doubt, and wrong views, have been exhausted. There remains not the slightest attachment to phenomena of the three realms; all these afflictions are utterly eradicated—this is "exhaustion of outflows." If afflictions still remain, there are outflows; with outflows, one cannot transcend the three realms and will continue to suffer within them.

For example, a third-fruit practitioner still has remnants of self-conceit and self-grasping afflictions unsevered; thus, they cannot directly transcend the three realms. They may need to contemplate and practice further in the intermediate state (antarābhava) to exhaust their afflictions before transcending the three realms. Some third-fruit practitioners, after passing away and being reborn in a heavenly realm, sever their remaining afflictions there before transcending the three realms. Afflictions bind beings to the three realms and six destinies, preventing liberation. Therefore, every sentient being must exhaust their afflictions before transcending the three realms. Only by realizing the fourth fruit of Arhatship, possessing the wisdom of exhaustion regarding worldly phenomena, can one fully exhaust the worldly dharmas of the three realms. That is to say, Arhats all know how to extinguish their own five aggregates to transcend the world—this belongs to the wisdom of the Śrāvakas. Arhats are fully endowed with all-knowing wisdom, possessing the wisdom to liberate themselves from birth and death; this is called "liberation through wisdom."

Only by severing afflictions can one attain freedom and unfetteredness. What does "free and unfettered" refer to? It refers to the freedom of the seven consciousnesses. Without the bondage of afflictions, regarding all worldly dharmas, the mind is free from attachment and attains liberation, unbound. Of course, "all worldly dharmas" does not include Mahāyāna dharmas. Regarding Mahāyāna dharmas, Arhats are still not free, as they have not realized them. However, within the mundane life of the five aggregates, their minds are free—unbound by any objects of the six senses, having completely severed all bonds of attachment to the three realms. Their minds have attained liberation, and their wisdom has also attained liberation. Liberation of mind means the mind has attained freedom; liberation of wisdom, at minimum, refers to the wisdom-liberated Arhat.

Arhats are divided into two types: those liberated through wisdom and those liberated both ways (wisdom and meditative concentration). Wisdom-liberated Arhats have only cultivated up to the first dhyāna, not yet attaining the four dhyānas, and lack the five supernatural powers. However, they possess the capacity for liberation through wisdom. What does it mean to attain liberation through wisdom? It means that with this wisdom alone, they can transcend the three realms. Although they lack the second, third, and fourth dhyānas, they possess the first dhyāna, their afflictions are exhausted, and without the bondage of afflictions or self-grasping, upon death they can extinguish the five aggregates and eighteen elements to transcend the three realms. Possessing the wisdom of liberation, they are no longer bound by worldly dharmas. This is called "the mind well liberated and wisdom well liberated."