Section Four: The Merits of Cultivation

Original Text: It should be understood that herein, through the deliberate attention of observation, one repeatedly observes throughout all cultivation what has been abandoned and what has not been abandoned. One correctly cultivates according to the path that should be attained. Furthermore, in this context, what is called the intrinsic nature of cultivation? What is called the function of cultivation? What is called the distinctions in the types of cultivation? It refers to the deliberate attention in the state of meditative concentration, cultivating and increasing wholesome conditioned phenomena, both worldly and supramundane. Through uninterrupted effort and diligent exertion, one causes the mind to continuously abide, uniting with the intrinsic nature of those wholesome phenomena. This is called the intrinsic nature of cultivation.

Explanation: In the process of cultivating the path, due to the deliberate attention of observation, one repeatedly observes throughout all cultivation the defilements that have been abandoned and those that have not been abandoned. One correctly and appropriately cultivates according to the path that should be practiced. In the process of cultivating the Four Noble Truths, what is called the intrinsic nature of cultivation? What is called the function of cultivation? What is called the distinctions in the types of cultivation? Through deliberate attention cultivated within meditative concentration, one continuously cultivates, diligently practices, performs wholesome actions without interruption, and zealously cultivates goodness regarding wholesome conditioned phenomena of the worldly and supramundane realms. One causes the mind to continuously abide in wholesome dharmas, uniting the mind with the intrinsic nature of goodness. This is called the intrinsic nature of cultivation.

Original Text: It should be understood that the function of cultivation is briefly of eight kinds. First, there is a category of dharmas acquired through cultivation. Second, there is a category of dharmas made manifest through cultivation. Third, there is a category of dharmas purified through cultivation. Fourth, there is a category of dharmas eliminated through cultivation. Fifth, there is a category of dharmas known through cultivation. Sixth, there is a category of dharmas abandoned through cultivation. Seventh, there is a category of dharmas realized through cultivation. Eighth, there is a category of dharmas distanced through cultivation.

Explanation: The function of cultivation is briefly of eight kinds: First, there is a category of dharmas that are acquired only through cultivation; second, there is a category of dharmas that are made manifest only through cultivation; third, there is a category of dharmas that are purified only through cultivation; fourth, there is a category of dharmas that are eliminated only through cultivation; fifth, there is a category of dharmas that are known only through cultivation; sixth, there is a category of dharmas that are abandoned only through cultivation; seventh, there is a category of dharmas that are realized only through cultivation; eighth, there is a category of dharmas that are distanced only through cultivation.

Original Text: If a supremely wholesome dharma not previously acquired is cultivated and thereby acquired, it is called "acquired through cultivation." If a dharma previously acquired is made to manifest presently through cultivation, it is called "made manifest through cultivation." If a dharma previously acquired was not made manifest, but through cultivating dharmas of that kind, one causes it to manifest presently, makes it purified, causes it to arise freshly and whitely, it is called "purified through cultivation." If, due to lapse of mindfulness, a defiled dharma arises, and through the power of cultivating wholesome dharmas, one becomes unable to endure it, eliminates, transforms, and expels it, it is called "eliminated through cultivation."

Explanation: If a supremely wholesome dharma not previously acquired is acquired through cultivation, it is called "acquired through cultivation." If a wholesome dharma previously acquired is made to manifest presently through cultivation, it is called "made manifest through cultivation." If a wholesome dharma was previously acquired but not made manifest, yet through cultivating dharmas of that kind, one causes it to manifest, makes it more purified, causing it to arise freshly and whitely, it is called "purified through cultivation." If, due to lapse of mindfulness, a defiled dharma arises, but through the power of cultivating wholesome dharmas, the mind becomes unable to endure the defiled dharma, eliminates and expels the defiled dharma. This is called "eliminated through cultivation."

Original Text: If the dharma that should be abandoned has not yet arisen, through the power of cultivating wholesome dharmas, one understands it as a disease, deeply abhors and rejects it within the mind. One understands it as a boil, as an arrow, as obstructing impermanence, suffering, emptiness, and selflessness, deeply abhorring and rejecting it within the mind. This is called "known through cultivation." Having known thus, through repeated cultivation, the uninterrupted path arises, abandoning all defilements. This is called "abandoned through cultivation." Having abandoned the defilements, one attains liberation. This is called "realized through cultivation." As one progressively advances towards the wholesome dharmas of higher stages, so too are the dharmas of the lower stages, already abandoned, transformed into the distant portion, even unto the ultimate. This is called "distanced through cultivation." It should be understood that these are the eight kinds of cultivation function.

Explanation: If the dharma that should be abandoned has not yet arisen, through the power of cultivating wholesome dharmas, one understands the dharma that should be abandoned as being like a disease, deeply abhorring it within the mind. One understands the dharma that should be abandoned as being like a boil, like a poisonous arrow, obstructing the wisdom of impermanence, suffering, emptiness, and selflessness. Thus, one deeply abhors it within the mind. This is called "known through cultivation." Having thus understood the intrinsic nature of the dharma that should be abandoned, due to repeated cultivation, the uninterrupted path arises, abandoning all defilements. This is called "abandoned through cultivation." Having abandoned the defilements, one attains liberation, called "realized through cultivation." Progressing thus towards the wholesome dharmas of higher stages, causing the defilements of the lower stages to be abandoned, the dharmas of the lower stages become increasingly distant from oneself, even unto ultimate distancing. This is called "distanced through cultivation." The above are the eight kinds of cultivation function.

Original Text: It should be understood that the distinctions in the types of this cultivation are elevenfold: 1. Cultivation of śamatha, 2. Cultivation of vipaśyanā, 3. Cultivation of the worldly path, 4. Cultivation of the supramundane path, 5. Cultivation of the inferior path, 6. Cultivation of the middling path, 7. Cultivation of the superior path, 8. Cultivation of the preparatory path, 9. Cultivation of the uninterrupted path, 10. Cultivation of the path of liberation, 11. Cultivation of the path of advancement.

Explanation: The practitioner should know that the distinctions in the types of this cultivation are elevenfold: First, the cultivation method of śamatha (calm abiding) and meditative concentration; second, the cultivation method of vipaśyanā (insight) and wisdom; third, cultivation of the worldly path; fourth, cultivation of the supramundane path; fifth, cultivation of the inferior path; sixth, cultivation of the middling path; seventh, cultivation of the superior path; eighth, cultivation of the four preparatory paths; ninth, cultivation of the uninterrupted path; tenth, cultivation of the path of liberation; eleventh, cultivation of the path of advancement.

Original Text: Cultivation of śamatha: It refers to causing the mind to abide peacefully through nine kinds of practices, as previously explained. Cultivation of vipaśyanā is also as previously explained. Cultivation of the worldly path: It refers to perceiving the coarse aspects of the lower realms and perceiving the tranquil aspects of the higher realms, even unto being able to proceed to the base of nothingness, abandoning desire for all [lower realms]. Cultivation of the supramundane path: It refers to correctly contemplating that suffering is truly suffering, the origin is truly the origin, cessation is truly cessation, and the path is truly the path. Through the supramundane path of right view and other factors, even unto being able to proceed to the base of neither perception nor non-perception, abandoning desire for all [realms].

Explanation: Cultivation of śamatha means using nine methods to cause the mind to abide peacefully, as explained previously. Cultivation of vipaśyanā is also as explained previously. Cultivation of the worldly path means perceiving the coarse aspects in the lower realms (the desire realm) and perceiving the tranquil aspects in the higher realms (the form realm and formless realm), even unto being able to proceed to the base of nothingness, abandoning attachment to desire in all realms, being unobstructed in the worldly sense. Cultivation of the supramundane path means being able to correctly contemplate that the truth of suffering is truly suffering, the truth of origin is truly the origin, the truth of cessation is truly cessation, and the truth of the path is truly the path. Due to possessing the supramundane path of right view and other factors of the noble ones, even unto being able to proceed to the base of neither perception nor non-perception, abandoning attachment to desire in all realms, being unobstructed by the supramundane path.

Original Text: Cultivation of the inferior path: It refers to that by which one can abandon the coarsest, superior defilements. Cultivation of the middling path: It refers to that by which one can abandon all middling defilements. Cultivation of the superior path: It refers to that by which one can abandon all the inferior defilements that are to be abandoned last.

Explanation: Cultivation of the inferior path means that due to this kind of cultivation, one can abandon the coarsest, most severe superior defilements. Cultivation of the middling path means that due to this kind of cultivation, one can abandon all middling defilements. Cultivation of the superior path means that due to this kind of cultivation, one can abandon all the inferior defilements that are to be abandoned last.

Original Text: Cultivation of the preparatory path: It refers to that by which one initiates preparatory efforts for abandoning defilements. Cultivation of the uninterrupted path: It refers to that by which one truly abandons defilements. Cultivation of the path of liberation: It refers to that by which, either abandoning uninterruptedly or attaining liberation. Cultivation of the path of advancement: It refers to that by which, thereafter, one cultivates superior wholesome dharmas until the antidotal preparatory efforts for the defilements of other stages do not arise, or until the effort to proceed to the ultimate stage does not arise. It should be understood that these are the eleven distinctions in the types of cultivation.

Explanation: Cultivation of the preparatory path means that due to this kind of cultivation, one initiates preparatory efforts for abandoning defilements. Cultivation of the uninterrupted path means that due to this kind of cultivation, one truly abandons defilements, and abandons them forever; it is called the uninterrupted path. Cultivation of the path of liberation means that due to this kind of cultivation, one can uninterruptedly abandon defilements and attain liberation. Cultivation of the path of advancement means that due to this kind of cultivation, thereafter one cultivates even more superior wholesome dharmas, until the defilements of other stages do not arise, and the antidotal and preparatory dharmas also do not arise, enabling one to proceed to the ultimate stage of the four fruits of stream-entry, never again taking birth in the three realms. These are the eleven distinctions in the types of cultivation.

Original Text: Thus, one who diligently cultivates this cultivation should, from time to time, correctly observe all defilements that have been abandoned and those that have not been abandoned. From time to time, one should deeply abhor and reject within the mind that which is to be abhorred. From time to time, one should deeply admire and aspire within the mind to that which is to be aspired to. This is called the deliberate attention of embracing joy. By intimately cultivating and repeatedly practicing this deliberate attention of embracing joy, one becomes capable of completely and forever abandoning all defilements to be abandoned by the path of cultivation. The final stage of learning arises, likened to the vajra samādhi. Arising from this, one is then able to forever abandon all defilements to be abandoned by the path of cultivation.

Explanation: Thus, for one who is able to diligently cultivate this path, one should correctly observe at all times all defilements that have been abandoned and those that have not been abandoned; at all times, one should deeply abhor and reject within the mind that which is to be abhorred; at all times, one should deeply admire and aspire within the mind to that which is to be aspired to. This is called the deliberate attention of embracing joy. By intimately cultivating and repeatedly practicing this deliberate attention of embracing joy, due to much cultivation, one becomes capable of completely and forever abandoning all defilements to be abandoned by the path of cultivation. The final stage of learning then arises; this stage is likened to the vajra samādhi. Arising from this final stage of learning, one is then able to forever abandon all defilements to be abandoned by the path of cultivation.

This final stage of learning is the stage of the third fruit [anāgāmin]. The first fruit [srotāpanna], second fruit [sakṛdāgāmin], and third fruit [anāgāmin] are stages of learning. At the stage of the third fruit, while still a learner, one abandons all defilements, attains the fourth fruit [arhat], the stage of non-learning. From then on, there are no more dharmas to cultivate, no defilements to abandon; it is called the stage of non-learning.

Original Text: Question: For what reason is this samādhi called the vajra simile? Answer: Just as the vajra, compared to all other jewels such as mani pearls, genuine pearls, vaidūrya, conch shells, jade, coral, etc., is the most solid, able to penetrate and destroy other jewels, and cannot be penetrated or destroyed by other jewels. Similarly, this samādhi is the highest, most supreme, and most solid among all the samādhis of the learners. It is able to destroy all defilements, and cannot be obscured or subdued by superior defilements. Therefore, this samādhi is called the vajra simile.

Explanation: Question: For what reason is this samādhi named using the vajra simile? Answer: Just as the vajra, compared to all mani jewels, pearls, vaidūrya, conch shells, jade, coral, and other jewels, is the most solid, able to penetrate and destroy all other jewels, yet cannot be penetrated or destroyed by other jewels. Similarly, this samādhi is the highest, most supreme, and most solid among all the samādhis of the learners. It is able to destroy all defilements, and cannot be obscured or subdued by superior defilements. Therefore, this samādhi is named using the vajra simile.

The first to the third fruits are stages of learning, because there are still residual defilements not yet abandoned, still dharmas to be cultivated in order to abandon all defilements. Because the defilements are not yet fully abandoned, or because defilements remain, there is still learning to be done to abandon the defilements. The complete abandonment of defilements is the fourth fruit, arhat. Because there are no more outflows or defilements to abandon, no more dharmas to cultivate, no further need to study the truths of the path to liberation, having reached the ultimate purity and liberation from all existences in the three realms, it is called the stage of non-learning. The stages before the third fruit are not like this. The samādhi attained at the third fruit is more supreme than that of the first and second fruits; it is the most solid and is called the vajra samādhi.