Chapter Three: The Arhats

I. The Realm of Sentient Beings Neither Increases Nor Decreases; Arhats Enter Nirvana Without Annihilation

The Buddha stated that Arhats only sever the manifest functioning of afflictions, not the habitual tendencies. The severance of habitual tendencies begins with the First Ground Bodhisattva and is completed only at the culmination of the Seventh Ground. Bodhisattvas of the Eighth Ground have no afflictive habitual tendencies remaining, yet they still have not fully eradicated the innumerable ignorance; complete eradication results in Buddhahood. Mahakasyapa was a Great Arhat with complete liberation. When he heard music, he would still dance; this was a habitual tendency, not the manifest functioning of affliction. The Bhikkhu Nanda was a Great Arhat; when giving teachings, he would look at the female assembly first and then the male assembly; this was a habitual tendency, not the manifest functioning of affliction. There was also an Arhat who addressed the Ganges Goddess as "little maid"; this was a habit of arrogance, not the manifest functioning of egoistic pride. These Arhats are still incapable of severing such habitual tendencies, yet they can still enter Nirvana, but they cannot attain Buddhahood.

This is because they have not eradicated the beginningless ignorance and the innumerable ignorance; they have not realized the true reality of the Dharma Realm. That is to say, they still possess ignorance, and there is still much about the principles of the Dharma Realm they do not understand. Out of compassion, the World-Honored One specifically planted the seeds of the Mahayana in their minds before they entered Nirvana. With this seed, when conditions ripen, the seed will sprout, the Alaya-vijnana will again produce the six sense faculties, generating several consciousnesses, and the Five Aggregates and Eighteen Elements will be fully present. After birth, due to the function of the Mahayana seed, they will seek to realize the Mind and see the Nature, subsequently attaining awakening and realizing the true reality. Therefore, an Arhat is not equal to a Buddha; they are far inferior to the Buddha, the World-Honored One. Not knowing even one Dharma means one is not a Buddha. The title "Buddha" signifies All-Knowing Wisdom (Sarvajñā), while "Arhat" signifies Knowing Everything (Sarvajñatā), lacking the character for "seed" (种), meaning they still do not understand the seed-function of the Alaya-vijnana. To accomplish the Buddha Path requires an extremely long, long time. If they do not enter Nirvana but turn their minds to the Mahayana Path, it can be faster.

Nirvana is the extinction of all dharmas of the Five Aggregates and Eighteen Elements. Why then did the Buddha plant seeds in them? If this seed is planted in the seven consciousnesses, and the seven consciousnesses are all to be extinguished, what use is planting the seed? Surely, there must be something indestructible within Nirvana for the Buddha to be so painstakingly thoughtful. Naturally, it is the Arhat's Eighth Consciousness that does not perish; the seed is planted there, and one day it will sprout and bear fruit, and the Arhat will emerge from Nirvana, possessing a physical body to continue cultivation.

The Buddha said the realm of sentient beings neither increases nor decreases. If, after an Arhat enters Nirvana, nothing remains, and the Eighth Consciousness is also gone, then this sentient being would disappear forever, and the realm of sentient beings would decrease. Then, if one person enters Nirvana, the Dharma Realm loses one sentient being; if countless people enter Nirvana, the Dharma Realm loses countless beings. If everyone practiced the Arhat Dharma and entered Nirvana, there would be no sentient beings left in the Dharma Realm, and the world would be empty and void. Could this be possible? This contradicts the Buddha's teachings. The Dharma Realm eternally neither increases nor decreases; the number of sentient beings neither decreases nor increases. After an Arhat enters Nirvana, it is not a state of nothingness; it is not annihilation.

When the Buddha's Śrāvaka disciples followed the Buddha in study, they first knew the abiding Dharma (Dharmasthitata), then realized Nirvana. They knew there is a Dharma that eternally abides without perishing, then knew that Nirvana is the extinction of the self composed of the Five Aggregates and Eighteen Elements. After extinguishing all of this, it is still not annihilation or emptiness. Therefore, the Fourth Fruit Arhat is not afraid to extinguish themselves and dares to extinguish themselves. There is a certain logic to this; no one wishes that after death everything is finished, that nothing remains. Sentient beings do not wish to disappear forever from the Dharma Realm.

II. The Great Arhat with Complete Liberation Possessing the Three Insights and Six Supernatural Powers. The Three Insights: 1. Insight into the Extinction of Outflows (Āsravakṣaya-jñāna), 2. Insight of the Divine Eye (Divya-cakṣus), 3. Insight into Past Lives (Pūrva-nivāsānusmṛti-jñāna). Insight into the Extinction of Outflows means the manifest functioning of afflictions—greed, hatred, delusion, arrogance, doubt, and wrong views—are completely severed; there is no more view-delusion or thought-delusion. Insight of the Divine Eye means the supernatural power of the divine eye is activated, able to observe the great chiliocosm above and below. Insight into Past Lives means knowing the events of one's own and others' past and future lives throughout eighty thousand great kalpas. The Six Supernatural Powers: 1. Power of Divine Foot (Ṛddhi), 2. Divine Eye (Divya-cakṣus), 3. Divine Ear (Divya-śrotra), 4. Knowledge of Others' Minds (Paracitta-jñāna), 5. Recollection of Past Lives (Pūrva-nivāsānusmṛti), 6. Extinction of Outflows (Āsravakṣaya). Non-Buddhists can only attain the first five supernatural powers, not the Extinction of Outflows. Complete Liberation combines Wisdom Liberation (Prajñāvimukti) and Concentration Liberation (Samādhivimukti). Wisdom Liberation means attaining the first dhyāna concentration, possessing the wisdom to liberate from birth and death, using wisdom to transcend the Three Realms. Concentration Liberation means possessing the four dhyānas and eight samādhis, along with supernatural powers, but lacking the wisdom of liberation; upon the end of life, one can rely on concentration to transcend the Three Realms and attain liberation. Possessing the merits of both Wisdom Liberation and Concentration Liberation constitutes a Great Arhat with Complete Liberation, possessing the Three Insights and Six Supernatural Powers.

III. The Result of an Arhat's Practice is Severing the View of Self, Severing Self-Attachment, and Attaining the Fruit of Arhatship. Through practicing the Dharma of the Four Noble Truths and contemplating the falsity of the Five Aggregates and Eighteen Elements, one realizes that the Five Aggregates and Eighteen Elements are indeed not the self, thereby severing the erroneous view that the Five Aggregates constitute the self, attaining the First Fruit (Srotāpanna). When greed, hatred, and delusion become extremely faint, one becomes a Second Fruiter (Sakṛdāgāmin). Subsequently, cultivating the first dhyāna, severing craving and hatred, one becomes a Third Fruiter (Anāgāmin). Severing arrogance, severing attachment to the Form Realm and Formless Realm, and completely severing attachment to the Five Aggregates, one becomes a Wisdom-Liberated Arhat (Prajñāvimukta).

The Result of the Bodhisattvas' Practice is Realizing the Mind and Seeing the Nature, attaining the true self-nature. Thereby, on one hand, they realize the falsity of the Five Aggregates and Eighteen Elements, and on the other hand, they know the functioning of the Eighth Consciousness within the body of the Five Aggregates. Thus, wisdom opens up, and they attain Fundamental Non-discriminating Wisdom (Mūla-nirvikalpa-jñāna). The fruition at initial awakening is generally the Abiding Stage Bodhisattva (Daśabhūmika). Afterwards, realizing the Contemplation of Illusion (Māyopama), the Contemplation of Mirage (Marīcikopama), and the Contemplation of Dream (Svapnopama), one becomes a Bodhisattva of the Ten Abodes, Ten Practices, and Ten Dedications. Then, attaining a portion of the Wisdom of the Tolerance of the Non-arising of Dharmas (Anutpattika-dharma-kṣānti), one enters the First Ground (Prathama-bhūmi), enters the Tathāgata's family, and becomes a Sage (Ārya); before this, one is a Worthy (Bhadra). If one has awakened in many past lives and awakens again in this life, it may not necessarily be the Seventh Abode; it might be higher. Therefore, at the time of awakening, the depth of realization differs for each person; the deeper the realization, the higher the fruition.

To realize the Mind and attain awakening, becoming a Mahayana Bodhisattva, one must practice the Six Perfections (Pāramitās) of a Bodhisattva. The Six Perfections can be practiced one by one or simultaneously. The focus of practice should differ in various periods; one should emphasize the most fundamental and relatively weaker aspects. If the aspects of Giving (Dāna) and Moral Precepts (Śīla) are relatively weak, one should focus on practicing these two perfections, while also practicing the others concurrently. If concentration power is weak, one should also practice dhyāna to strengthen concentration power. Regarding Moral Precepts, one should strive to receive and uphold both the Five Precepts and the Bodhisattva Precepts. First, take refuge and receive the Five Precepts; after maintaining them well, receive the Bodhisattva Precepts. The final Perfection of Wisdom (Prajñāpāramitā) should permeate the entire cultivation process.

IV. To become a Buddha, one cannot merely seek liberation; otherwise, in the future, one will leave the Three Realms like an Arhat and be unable to become a Buddha, and no one will save sentient beings. Making a firm resolution, commanding oneself to abandon everything—this is the mindset of Arhats who only know self-benefit. Abandoning everything means there is no Five Aggregates left in the world to continue cultivation, and one cannot accomplish the Buddha Path. To become a Buddha, a little spirit of renunciation is sufficient. If one gives rise to an intense spirit of renunciation, that is taking the Hinayana path; in the future, one will inevitably enter Nirvana, extinguish all dharmas, and want nothing. Then, one cannot become a Buddha. Abandoning the world, abandoning thoughts—then there is no world of the Five Aggregates, no tools or environment for cultivation. Abandoning both this mind and external objects means abandoning the tools for the Path; then one cannot become a Buddha.

V. The Fruition Levels in Buddhism are differentiated based on the realm of wisdom attained, because it is wisdom that liberates, wisdom that becomes Buddha. For example, practicing the Hinayana Dharma of the Four Noble Truths, severing the view of self, and attaining the wisdom of the selflessness of persons (Pudgala-nairātmya) is the First Fruit. Attaining the wisdom of All-Knowing (Sarvajñatā) of liberation is the Fourth Fruit Arhat. The Middle Vehicle Pratyekabuddhas practice the Twelve Links of Dependent Origination, similarly realizing the wisdom of the selflessness of persons, but this wisdom of selflessness surpasses that of the Arhats. Pratyekabuddhas contemplate the Dharma of Dependent Origination, able to deduce the root cause and origin of sentient beings' birth, aging, sickness, and death—the root cause being ignorance, the origin being the Eighth Consciousness. This wisdom far surpasses that of the Arhats who practice the Four Noble Truths. Moreover, Pratyekabuddhas can awaken independently without a Buddha or the Dharma present in the world; their wisdom is even more profound.

They all attain liberation, transcending birth and death, but the realms of wisdom differ vastly. Therefore, the fruition level of the Middle Vehicle Pratyekabuddha is higher than that of the Hinayana Arhat. There are even higher fruition levels of the Mahayana Bodhisattvas. When Mahayana Bodhisattvas realize the Mind, they also attain the wisdom of the selflessness of persons. Not only do they know, like the Pratyekabuddhas, that the origin of sentient beings is the Eighth Consciousness, but they also realize this Eighth Consciousness as the inherently pure Nirvana. This wisdom is more profound, far beyond the reach of Śrāvakas and Pratyekabuddhas.

Mahayana Bodhisattvas not only realize the selflessness of persons like the Śrāvakas and Pratyekabuddhas, but they also realize the selflessness of dharmas (Dharma-nairātmya). Not only can they eradicate afflictions like the Śrāvakas and Pratyekabuddhas, but they can also eradicate the habitual tendencies of afflictions. Although all attain liberation, their realms of wisdom cannot be mentioned in the same breath. Mahayana Bodhisattvas can not only eradicate the segmented birth and death (Samcita-marana) like the Śrāvakas and Pratyekabuddhas, attaining the Nirvana with Remainder (Sopadhiśeṣa-nirvāṇa) and the Nirvana without Remainder (Nirupadhiśeṣa-nirvāṇa), but they can also eradicate the non-segmented (transformation) birth and death (Apratisthita-nirvāṇa), ultimately attaining the Great Nirvana without birth and death—the Non-abiding Nirvana (Apratiṣṭhita-nirvāṇa) of the Buddha Ground. That is to say, Bodhisattvas can attain four kinds of Nirvana, while Śrāvakas and Pratyekabuddhas can only attain two kinds. The wisdom of Bodhisattvas is profound and boundless; therefore, they attain the Great Bodhi Fruit. The wisdom of Śrāvakas and Pratyekabuddhas is limited; what they attain is the Middle Bodhi Fruit and the Small Bodhi Fruit. Wisdom is the source of all power.

VI. After an Arhat enters Nirvana, not a single mundane dharma remains. When the mental faculty (Manas) extinguishes, it takes away all dharmas; nothing remains. What remains is the Eighth Consciousness, without any characteristics, invisible even to the Buddha's eye. Since, apart from the Eighth Consciousness, the Tathāgatagarbha, everything else is impermanent, unstable, and transient, destined to perish sooner or later, why should we be so greedy and attached? How much better to live according to conditions!

VII. If a Fourth Fruit Arhat returns to the mundane world, they regress from the Fourth Fruit back to the Third Fruit. After leaving the secular world again and going into seclusion, they once more become a Fourth Fruit Arhat. Fourth Fruit Arhats can regress; Third Fruiters can certainly regress as well. Dhyāna concentration can also disappear; mental activities can regress. Even Second Fruiters can regress back to the First Fruit. Fourth Fruit Arhats, having severed attachment, can still regress and give rise to attachment again; how much more so for Third Fruiters.

There are specific examples in the Buddhist scriptures as proof. Without attaining that fruition level, one cannot comprehend it. Being at a lower level, one cannot clearly perceive higher levels, nor can one comment on them. To grasp the truth of the matter, only personal experience suffices. Just like many people nowadays, clearly still at the stage of ordinary beings, yet constantly debating the realm of Buddhahood, arguing until their faces are red—it's all empty talk, utterly meaningless.

VIII. The meaning of making offerings is broad. Upholding [the Dharma] is making offerings. Providing necessities is making offerings. Acting according to the teachings is making offerings. Showing respect is making offerings. Believing and accepting is making offerings. Prostrating is making offerings. Reciting [the sutras] is making offerings. Recollecting [the Buddha/Dharma] is making offerings. Praising is making offerings.

Arhats have completely severed afflictions and self-attachment; their minds transcend the Desire Realm, Form Realm, and Formless Realm. They are the foremost in the world; naturally, they are worthy of offerings from the human and heavenly beings of the world. Bodhisattvas eradicate afflictions, retain residual afflictions to nurture sentient beings (留惑润生), benefit themselves and others, and sacrifice themselves for sentient beings; they are even more worthy of offerings from human and heavenly beings. All sentient beings should make offerings to Buddhas, Bodhisattvas, and Arhats, provided they have the capability to make offerings and understand how to make offerings. Even a dog can make offerings to Buddhas, Bodhisattvas, and Arhats. Lions and tigers can also make offerings, serving as guards and attendants for Buddhas, Bodhisattvas, and Arhats, showing respect, prostrating, and following their teachings—all are offerings, bringing immeasurable blessings. Even bacteria fermenting food for Buddhas and Bodhisattvas is a form of offering, though the bacteria are ignorant and mindless, so the blessings they receive are minimal. Ghosts and spirits can certainly make offerings to the Three Jewels, planting fields of merit in the field of the Three Jewels, relying on the blessings and power of the Three Jewels to escape the evil destinies and attain the fruit of liberation.

IX. When one has no greed towards objects, one is a Third Fruition person, having severed the manifest functioning of greed and hatred afflictions. When one has no attachment towards objects, one is a Fourth Fruit Arhat, having severed the self-attachment of the mental faculty and the craving for the Three Realms. Before the Third Fruit, no matter how pure the mind, it is only suppressing afflictions, not severing them. Afflictions are hidden within the mind, rarely manifesting, but when major events occur, they inevitably cannot be concealed; afflictions will manifest. Very few people can truly comprehensively examine and detect their own afflictions. Therefore, they often think they have no afflictions, or think they are Second Fruiters, when in fact they are very far from the Second Fruit.

X. Because Arhats have eliminated the karmic seeds for birth and death in the Three Realms and no longer cling to the Three Realms, at the end of life, not only is the body of the Five Aggregates extinguished, but the mental faculty's volition (Cetanā) also does not definitively continue to exist. The Tathāgatagarbha then ceases to produce the consciousness seeds for the mental faculty, so the mental faculty perishes, leaving only the Tathāgatagarbha, becoming the state of Nirvana without Remainder.

If an Arhat cultivated the Mahayana Dharma before Nirvana, heard the Mahayana sutras spoken by the Buddha, and the seeds of the Mahayana Dharma were planted upon contact with the ear faculty, then the seeds of the Mahayana Dharma are stored within the Tathāgatagarbha. The Tathāgatagarbha of an Arhat is called the Maturation Consciousness (Vipāka-vijñāna). The Mahayana seeds within the Maturation Consciousness will inevitably ripen and sprout sooner or later. In the Nirvana without Remainder, once the Maturation Consciousness perceives that the conditions for the Mahayana seeds have ripened, the Maturation Consciousness, following conditions, produces the consciousness seeds for the mental faculty. The mental faculty is then born again. Consequently, the mental faculty still needs a physical body as its basis. Therefore, the Maturation Consciousness produces an intermediate state body (Antarābhava) for it. Within the intermediate state body, the mental faculty still seeks to rely on a true physical body, so it takes rebirth according to karmic seeds and conditions, being born within the Three Realms. Upon growing up, when the Mahayana Dharma conditions ripen, one dedicates oneself to the study and practice of the Mahayana Dharma, life after life becoming a Bodhisattva, and finally accomplishes the Buddha Path.