Section Five: The Merits of the Arhat

Original Text: From this vajropamasamādhi (diamond-like concentration), without interruption, it permanently destroys all the coarse seeds of the afflictions. The mind attains complete liberation from those afflictions and realizes ultimate purity of lineage. Simultaneously with the complete exhaustion of all afflictions, the knowledge of destruction arises. Because the causes are exhausted, future suffering results will never again arise. Precisely at this point, the knowledge of non-arising arises. At that time, one becomes an Arhat. All outflows have ceased; what was to be done has been done; there is nothing further to be done; one has attained one's own aim; all bonds to existence are exhausted; one has rightly practiced the holy teaching of the Tathāgata; the mind is well liberated.

Explanation: After this vajropamasamādhi, one uninterruptedly and permanently severs all the coarse seeds of the categories of afflictions. The mind achieves complete liberation from all afflictions and realizes ultimate purity of lineage. Simultaneously with the complete exhaustion of all afflictions, the worldly knowledge of destruction arises. Because the causes of afflictions are exhausted, the suffering results of future lives will never again arise. Simultaneously with the exhaustion of afflictions, the knowledge of non-arising in the five-aggregate world arises. At this time, the third-fruition practitioner becomes a fourth-fruition Arhat: all outflows have ceased; what was to be done has been done; there will be no further becoming; the bonds to the three realms are exhausted; one has perfectly practiced the holy teaching of the Tathāgata; the mind is well liberated.

The fourth-fruition Arhat possesses the uninterrupted knowledge of destruction and the knowledge of non-arising. The uninterrupted knowledge of destruction refers to the wisdom capable of uninterruptedly destroying all worldly afflictions, extinguishing all suffering in the threefold world, and knowing how to transcend the threefold world to attain liberation; this wisdom is called the uninterrupted knowledge of destruction. The knowledge of non-arising refers to realizing the suffering, emptiness, impermanence, and non-self of the five-aggregate world, thoroughly understanding that the five-aggregate world is illusory, and therefore unarisen and unreal; this wisdom is called the knowledge of non-arising.

Original Text: One has fully accomplished the ten asamskṛta dharmas (unlearned factors): namely, unlearned right view, right thought, and so forth up to unlearned right liberation and right knowledge. In all abidings and mental applications, one can turn freely according to one's own mind. Wherever one wishes to dwell—whether in the holy abodes, the divine abodes, or the brahma abodes—one can immediately abide there. Whatever righteous dharmas one delights in contemplating, which can lead to the wholesome benefits of the worldly or the supramundane, one can immediately contemplate them.

Explanation: One has fully accomplished the ten asamskṛta dharmas (factors no longer requiring learning): regarding right view, right thought, right speech, right action, right mindfulness, right concentration, right livelihood, and right effort as unlearned, and further regarding right liberation and right knowledge as unlearned—these ten dharmas are all fully accomplished, requiring no further learning. In all places of abiding and in all mental applications, one can turn freely according to one's own mind. Wherever one delights in dwelling—whether in holy abodes, divine abodes, or pure abodes—one can immediately settle there. Whatever righteous dharmas one delights in contemplating, which can bring forth the wholesome benefits of worldly or supramundane dharmas, one can immediately contemplate them.

Original Text: The term "holy abodes" refers to abiding in emptiness, abiding in wishlessness, abiding in signlessness, and abiding in the cessation of perception and feeling. The term "divine abodes" refers to abiding in the various dhyānas and the various formless realms. The term "brahma abodes" refers to abiding in loving-kindness, abiding in compassion, abiding in sympathetic joy, and abiding in equanimity. Furthermore, at that time, one reaches the ultimate, is utterly without defilement, has ultimately realized the limit of the holy life, is free from all bonds, has emerged from the deep pit, has crossed the deep chasm, has been able to subdue Mount Iṣigiri (the mountain of conceit), is a true sage, has destroyed the banner of pride, has severed the five outflows, and has accomplished the six factors.

Explanation: The "holy abodes" refer to abiding in emptiness, abiding in wishlessness, abiding in signlessness, and abiding in the nirodha-samāpatti (cessation of perception and feeling). The "divine abodes" refer to abiding in the various dhyāna states and all formless realm abodes. The "brahma abodes" refer to abiding in loving-kindness, abiding in compassion, abiding in sympathetic joy, and abiding in equanimity. Furthermore, at the time of exhausting all afflictions, one reaches the ultimate, is utterly without defilement, has ultimately realized the limit of the pure holy life, is free from all critical bonds, has already leaped out of the deep pit, has already crossed the deep moat, has been able to crush Mount Iṣigiri (the mountain of conceit), is a true sage, has destroyed the banner of arrogance, has severed the five outflows of afflictions (greed, hatred, delusion, conceit, doubt), and has accomplished the six factors of merit (morality, concentration, wisdom, liberation, knowledge and vision of liberation).

Original Text: One constantly guards the four reliances. Utterly remote, abiding solely in truth, one abandons seeking, has undefiled thoughts, bodily actions are at ease and tranquil, the mind is well liberated, wisdom is well liberated, uniquely without companion, right conduct is established. One is said to have approached the supreme being (the Buddha), having fully accomplished the six abidings of constancy: namely, having seen a form with the eye, one is without joy or sorrow, abides in supreme equanimity, with right mindfulness and right knowledge. Similarly, having heard a sound with the ear, having smelled a scent with the nose, having tasted a flavor with the tongue, having felt a touch with the body, having cognized a dharma with the mind—in all cases, one is without joy or sorrow, abides in supreme equanimity, with right mindfulness and right knowledge.

Explanation: One constantly guards the four reliances (Buddha, Dharma, Saṅgha, precepts). Utterly remote from all worldly dharmas, liberated without obstruction, the mind abides solely in the one truth, without seeking anything from the five-aggregate world; thoughts are pure, undefiled; coming, going, stopping, and moving are free and at ease, without attachment; the mind is well liberated, wisdom is well liberated; in the world, the mind is not a companion to any dharma, is not bound to any dharma, and does not possess the characteristics of any dharma. Right conduct is established; one is said to have approached the supreme being, the Buddha World-Honored One, having fully accomplished the six abidings of constancy. That is: after seeing a form with the eye, one is without joy or sorrow, abides in supreme equanimity, with right mindfulness and right knowledge. After hearing a sound with the ear, smelling a scent with the nose, tasting a flavor with the tongue, feeling a touch with the body, or cognizing a dharma with the mind, one is similarly without joy or sorrow, abides in supreme equanimity, with right mindfulness and right knowledge.

Original Text: At that time, the experience of greed is completely and permanently exhausted without remainder; the experience of hatred is completely and permanently exhausted without remainder; the experience of delusion is completely and permanently exhausted without remainder. Because greed, hatred, and delusion are all permanently exhausted, one does not create any evil, but associates with all that is wholesome. One's mind is like space, like pure water, like excellent sandalwood. Universally, one is reverently paid homage to by all Indras and celestial kings. Abiding in the sa-upādhiśeṣa-nirvāṇa-dhātu (nirvāṇa with residue), one has crossed the ocean of birth and death, reached the other shore, and is also called one who upholds the final body.

Explanation: At this time, for the Arhat, the greed that arises when experiencing the six sense objects is permanently exhausted without remainder; the hatred that arises when experiencing the six sense objects is permanently exhausted without remainder; the delusion that arises when experiencing the six sense objects is permanently exhausted without remainder. Because greed, hatred, and delusion are all permanently exhausted, one no longer creates any evil karmas but cultivates wholesome dharmas. One's mind is like space and pure water, like wondrous sandalwood. Universally, one is reverently paid homage to by Indras and celestial kings. Abiding in the sa-upādhiśeṣa-nirvāṇa-dhātu (nirvāṇa with residue), one has crossed the ocean of birth and death and reached the other shore; this is also called upholding the final body.

Original Text: Because the aggregates produced by past karmas and afflictions naturally cease, there is no further grasping, and no further continuity. In the anupādhiśeṣa-nirvāṇa-dhātu (nirvāṇa without residue), one attains parinirvāṇa. Herein, there is no one who attains parinirvāṇa, just as there is no transmigrator in saṃsāra. There is only the permanent cessation of all suffering, quiescence, coolness, and extinction. Only this place is the most peaceful: namely, the abandonment of all bases, the exhaustion of craving, detachment from desire, the permanent cessation that is nirvāṇa.

Explanation: Because the five aggregates produced by past karmas and afflictions naturally cease, there is no further grasping of the threefold world, and future lives will never again continue. In the anupādhiśeṣa-nirvāṇa-dhātu (nirvāṇa without residue), one attains parinirvāṇa, yet there is no attainer of parinirvāṇa. Similarly, in birth and death, there is no transmigrator. There is only the permanent cessation of all suffering, quiescence, coolness, the extinction of all dharmas. Only this nirvāṇa is the most peaceful place: the abandonment of all bases, the complete exhaustion of craving, detachment from all desire, the permanent cessation of the five aggregates, entry into anupādhiśeṣa-nirvāṇa.

Original Text: Know that herein, the Arhat monk, whose outflows are permanently exhausted, cannot engage in or approach five kinds of situations: First, he cannot intentionally take the life of any sentient being. Second, he cannot take what is not given. Third, he cannot engage in unchaste conduct or practice sexual desire. Fourth, he cannot knowingly speak falsehood. Fifth, he cannot hoard or enjoy any objects of sensual pleasure. Furthermore, he cannot falsely speculate that pleasure and pain are created by oneself, created by another, created by both, or arise without cause. Moreover, he cannot be terrified by any improper topics. Furthermore, he cannot, upon seeing clouds, thunder, lightning, calamitous hail, or various frightening things, feel deep fear and terror.

Explanation: You should know that attaining the Arhat fruit has such characteristics. The Arhat monk, whose outflows are permanently exhausted, no longer commits the following five actions: First, he cannot intentionally resolve to kill the life of sentient beings. Second, he cannot take what is not given without the other's permission. Third, he cannot commit impure acts of sexual desire. Fourth, he cannot knowingly speak falsely. Fifth, he cannot hoard or enjoy any objects used for sustaining sensual pleasures. The Arhat also cannot falsely speculate that pleasure and pain are created by their own nature, or by Īśvara, or created jointly by their own nature and Īśvara, or arise causelessly without either. Moreover, he cannot feel deep fear and terror towards dark clouds, thunder, lightning, hail, or various terrifying events.

Original Text: Know that herein, the mental application included in the vajropamasamādhi is called the mental application of the culmination of practice. The mental application included in the supreme Arhat fruit is called the mental application of the fruition of the culmination of practice. Through these and other various mental applications, relying on the supramundane path, one attains the ultimate. All such [teachings] are called the Śrāvaka Bhūmi (Stage of the Hearer). This is the fundamental teaching corresponding to all Śrāvakas, spoken by all Samyaksaṃbuddhas (Perfectly Enlightened Ones). It is like how all names, phrases, and syllables are the basis for composing texts, mantras, and heterodox doctrines.

Explanation: Know that in the path of practice, the mental application included in the vajropamasamādhi is called the mental application of the culmination of practice. The mental application included in the supreme Arhat fruit is called the mental application of the fruition of the culmination of practice. Through such various mental applications, relying on the supramundane path, one can realize the ultimate. All such various [teachings] are called the Śrāvaka Bhūmi. This is the fundamental teaching corresponding to all Śrāvakas, spoken by all Samyaksaṃbuddhas (Perfectly Enlightened Ones), just as all names, phrases, and syllables are the basis for composing texts, mantras, and heterodox doctrines.