Chapter Ten: The Fruitful Virtues of Cultivating the Sixteen Minds

Original Text: This worldly right view is called the wholesome root of patience. This person greatly enhances single-mindedness, becoming intensely wearied of worldly activities, desiring to thoroughly comprehend the characteristics of the Four Noble Truths, and personally realizing the path to Nirvana. Such single-minded concentration is called the supreme worldly dharma. At that moment, the mind abides in four contemplations: impermanence, suffering, emptiness, and non-self. It contemplates the first truth, the truth of suffering, and endures due to shared causes. Why is this so? By observing the five aggregates subject to grasping in the desire realm as impermanent, suffering, empty, and without self, the mind endures and enters wisdom. This is also the wisdom attained through corresponding mental factors and mental states, called the patience with the dharma of suffering. The bodily actions, verbal actions, and mental formations not associated with the mind arising from this contemplation of the Four Noble Truths are the initial gateway to all unconditioned dharmas in the present and future worlds, called the patience with the dharma of suffering. (Patience with the dharma is the faith and acceptance of the unconditioned dharma.)

Explanation: This worldly right knowledge is called the wholesome root of the patience dharma. Having attained the wholesome root of patience, this person greatly enhances the concentration power of single-mindedness, becomes utterly weary of the activities of birth, death, and change in the world, seeks to clearly understand the characteristics of the Four Noble Truths, and personally realizes the path leading to Nirvana. Such single-minded focus on the dharma of the Four Noble Truths is the supreme worldly dharma. At that moment, the mind abides in four contemplations: suffering, emptiness, impermanence, and non-self. It contemplates the first truth, the truth of suffering, and endures the karmic causes shared with sentient beings. Why is it said so? By observing that the five aggregates subject to grasping of desire realm beings are impermanent, suffering, empty, and without self, the mind is able to endure and accept this, thereby attaining wisdom. This is the wisdom realized through corresponding mental factors and mental states, called the patience with the dharma of suffering. The bodily actions, verbal actions, and mental formations not associated with the mind arising from the contemplation of the Four Noble Truths are the initial gateway to attaining all unconditioned dharmas in the present and future worlds, called the patience with the dharma of suffering.

Original Text: Subsequently, the knowledge of the dharma of suffering arises. The patience with the dharma of suffering severs the fetters. The knowledge of the dharma of suffering serves as realization. It is like one person cutting and another bundling, or like a sharp knife cutting bamboo that falls with the wind. Due to the effort of patience and knowledge, this matter is accomplished, severing the ten fetters bound to the desire realm upon seeing suffering. At that time, conventional knowledge is attained, unconditioned knowledge is not yet attained, but unconditioned wisdom is attained. At this time, one wisdom is attained (conventional knowledge will be attained in the future). In the second mind, the knowledge of dharma, the knowledge of suffering, and conventional knowledge are attained. After the third and fourth minds, four knowledges are attained: knowledge of suffering, knowledge of dharma, knowledge of inference, and conventional knowledge.

Explanation: After attaining the supreme worldly dharma, the knowledge of the dharma of suffering and the patience with the dharma of suffering subsequently arise. One knows that everything in the world of the five aggregates is suffering and can endure and accept the truth that the world of the five aggregates is suffering, severing the afflictive fetters, with the knowledge of the dharma of suffering serving as realization. It is like one person cutting grass or grain and another bundling it; or like a sharp knife cutting bamboo that falls when the wind blows. With the effort of patience and knowledge, one is able to transcend the bondage of birth and death in the desire realm, witness the suffering of the world, sever the ten kinds of fetters, and thereby accomplish the effort of patience and knowledge. At this time, conventional knowledge is attained, unconditioned knowledge is not yet attained, but unconditioned wisdom is attained. At this stage, one wisdom is attained, and conventional knowledge will be attained later. In the second mind, the knowledge of dharma, knowledge of suffering, and conventional knowledge are attained. After the third and fourth minds, four knowledges are attained: knowledge of suffering, knowledge of dharma, knowledge of inference, and conventional knowledge.

Original Text: In the cultivation of the knowledge of the path of extinction, each wisdom increases one by one. A person who has transcended desire attains and increases the knowledge of others' minds. The patience with the inference of suffering and the knowledge of the inference of suffering sever eighteen fetters. These four minds pertain to the realization of the truth of suffering. The patience with the dharma of origination and the knowledge of the dharma of origination sever seven fetters bound to the desire realm. The patience with the inference of origination and the knowledge of the inference of origination sever thirteen fetters bound to the form and formless realms. The patience with the dharma of extinction and the knowledge of the dharma of extinction sever seven fetters bound to the desire realm. The patience with the inference of extinction and the knowledge of the inference of extinction sever twelve fetters bound to the form and formless realms. The patience with the dharma of the path and the knowledge of the dharma of the path sever eight fetters bound to the desire realm. The patience with the inference of the path and the knowledge of the inference of the path sever fourteen fetters bound to the form and formless realms. The knowledge of the inference of the path is called Srotāpanna (lower fruit, upper fruit). Truly knowing the characteristics of all dharmas is the sixteen minds.

Explanation: In the cultivation of the worldly knowledge of the path of extinction, each wisdom increases until finally the worldly knowledge of extinction is fully perfected, one transcends the three realms, and attains the liberation of Nirvana. A person who has already transcended desire can attain the psychic power of knowing others' minds, increasing this knowledge, along with the patience with the inference of suffering and the knowledge of the inference of suffering, severing thirteen fetters of birth and death in the form and formless realms. Attaining the patience with the dharma of extinction and the knowledge of the dharma of extinction enables the severing of twelve fetters of birth and death in the formless realm. Attaining the patience with the dharma of the path and the knowledge of the dharma of the path enables the severing of eight fetters binding one to the desire realm. Attaining the patience with the inference of the path and the knowledge of the inference of the path enables the severing of fourteen fetters of birth and death in the form and formless realms. The knowledge of the inference of the path is Srotāpanna, truly knowing the characteristics of all dharmas, called the sixteen minds.

Original Text: Those who reach the fifteenth mind: the sharp-facultied are called Dharma-followers; the dull-facultied are called Faith-followers. These two types of people have not yet transcended desire and have not severed any fetters; they are called Stream-enterer aspirants. If one has not previously severed any fetters and attains the sixteenth mind, it is called Srotāpanna. If one previously severed six grades of fetters and attains the sixteenth mind, it is called Sakṛdāgāmin (Qin-dynasty term: Once-returner). If one previously severed nine grades of fetters and attains the sixteenth mind, it is called Anāgāmin (Qin-dynasty term: Non-returner). If one has not previously transcended desire and severs eighty-eight fetters, it is called Srotāpanna.

Explanation: Those who cultivate up to the fifteenth mind: the sharp-facultied are called Dharma-followers, the dull-facultied are called Faith-followers. These two types of people have not transcended desire and have not severed any fetters; they are Stream-enterer aspirants. Attaining the sixteenth mind is Srotāpanna (Stream-enterer). If one previously severed six grades of fetters and attains the sixteenth mind, it is Sakṛdāgāmin (Once-returner). If one previously severed nine grades of fetters, it is the third fruit, Anāgāmin (Non-returner). Severing eighty-eight fetters without having previously transcended desire is called Srotāpanna.

Original Text: Furthermore, the attainment of the unconditioned fruit through wholesome roots is called Srotāpanna. The sharp-facultied are called those who see the attainment; the dull-facultied are called those of faith and love. The fetters of deliberation are not yet severed; the remainder requires seven lifetimes. If three kinds of fetters of deliberation are severed, it is called 'family to family' for three lifetimes. The Noble Eightfold Path and the Thirty-seven Aids to Enlightenment are called the stream. Flowing towards Nirvana, following this stream, it is called Srotāpanna. This is the Buddha's initial virtuous disciple, liberated from the evil destinies. With the three fetters severed and the three poisons weakened, it is called Sakṛdāgāmin.

Explanation: Furthermore, the first fruit attained through wholesome roots leading to the unconditioned fruit is thus called Srotāpanna. Sharp-facultied individuals are those who see the path, dull-facultied individuals are called those who accept and delight through faith. The Srotāpanna's fetters of deliberation (afflictions of thought) are not yet severed; they require seven lifetimes of practice in the human and heavenly realms to sever them. If the fetters of deliberation are severed in three kinds, it is called being born from family to family for three lifetimes. When the Eightfold Path and the Thirty-seven Factors of Enlightenment are perfected, the mind flows towards Nirvana; following this stream, it is called Srotāpanna, meaning the Buddha's initial virtuous disciple who has attained the first fruit and escaped the evil destinies. Those who have severed the three fetters and whose greed, hatred, and delusion are weakened are called the second fruit Sakṛdāgāmin.

Original Text: Furthermore, the fetters of the desire realm are of nine kinds (upper-upper, upper-middle, upper-lower, middle-upper, middle-middle, middle-lower, lower-upper, lower-middle, lower-lower). Some are severed upon seeing the truth; some are severed through deliberation. If an ordinary person first severs six kinds of fetters bound to the desire realm through the path with outflows, and then enters the path of seeing the truth, attaining the name Sakṛdāgāmin within the sixteen minds. If eight kinds are severed upon entering the path of seeing the truth, it pertains to one kind within the sixteenth mind, called the Sakṛdāgāmin fruit aspiring to Anāgāmin. If a disciple of the Buddha attains Srotāpanna, having severed only the three fetters, and desires to attain Sakṛdāgāmin, this involves deliberating on severing the nine kinds of fetters bound to the desire realm. Severing six kinds is called Sakṛdāgāmin. Severing eight kinds is called one kind of Sakṛdāgāmin fruit aspiring to Anāgāmin.

Explanation; Furthermore, the fetters of the desire realm are of nine kinds: the fetters of wrong view, clinging, doubt, craving, aversion, envy, stinginess, conceit, and ignorance. They are divided into the three fetters severed upon seeing the truth (path of seeing), and the afflictions like greed and hatred severed during cultivation (path of meditation). If an ordinary sentient being practices, first severing six kinds of fetters bound to the desire realm through practice with outflows, and then seeing the truth and entering the path, they are named Sakṛdāgāmin (Once-returner) within the sixteen minds. If one severs eight kinds of fetters upon seeing the truth, it belongs to one kind within the sixteen minds, named Sakṛdāgāmin aspiring to Anāgāmin, between the second and third fruits. If a disciple of the Buddha attains the first fruit (Srotāpanna), having severed only the three fetters, and wishes to attain the second fruit, they must deliberate on how to sever the afflictions bound to the desire realm. Severing six of the nine kinds of fetters makes one Sakṛdāgāmin; severing eight makes one Sakṛdāgāmin aspiring to Anāgāmin.

Original Text: If an ordinary person first severs the nine kinds of fetters bound to the desire realm and enters the path of seeing the truth, it is called Anāgāmin within the sixteenth mind. If one attains Sakṛdāgāmin and further severs three kinds of fetters of deliberation, it is called Anāgāmin in the ninth path of liberation. There are nine kinds of Anāgāmin: 1. Anāgāmin who will certainly enter Nirvana in this life. 2. Anāgāmin who enters Nirvana in the intermediate state. 3. Anāgāmin who enters Nirvana after taking birth. 4. Anāgāmin who diligently seeks to enter Nirvana. 5. Anāgāmin who does not diligently seek to enter Nirvana. 6. Anāgāmin who ascends and enters Nirvana (in the form realm). 7. Anāgāmin who reaches Akaniṣṭha and enters Nirvana. 8. Anāgāmin who attains the formless absorptions and enters Nirvana. 9. Anāgāmin who realizes with the body. Anāgāmin whose practice is directed towards Arhatship.

Explanation: If an ordinary sentient being first severs the nine kinds of fetters bound to the desire realm and sees the truth, they are named the third fruit Anāgāmin (Non-returner) within the sixteen minds. If one attains Sakṛdāgāmin and then further severs three kinds of fetters of deliberation, one enters the ninth path of liberation, Anāgāmin. Anāgāmins are of nine kinds, divided into: 1. Anāgāmin who will certainly enter Nirvana in this life; 2. Anāgāmin who enters Nirvana in the intermediate state (antarābhava); 3. Anāgāmin who enters Nirvana after taking rebirth; 4. Anāgāmin who diligently seeks to enter Nirvana; 5. Anāgāmin who does not diligently seek to enter Nirvana; 6. Anāgāmin who is reborn in the form realm and then enters Nirvana; 7. Anāgāmin who is reborn in the Akaniṣṭha heaven and then enters Nirvana; 8. Anāgāmin who is reborn in the formless realm and then enters Nirvana; 9. Anāgāmin who realizes with the body, whose conduct is directed towards Arhatship.

Original Text: The nine kinds of fetters of the form and formless realms are destroyed by the ninth unimpeded path, the Vajra-like Samādhi, severing all fetters. The ninth path of liberation, the knowledge of extinction, cultivates all wholesome roots. This is called the fruit of Arhat. There are nine kinds of Arhats: 1. One subject to retrogression. 2. One not subject to retrogression. 3. One who resorts to death. 4. One who guards. 5. One who abides. 6. One who is certain to attain liberation. 7. One of unshakable liberation. 8. One liberated by wisdom. 9. One liberated both ways. Dull wisdom. Dull exertion.

Practicing five dharmas and regressing is called 'subject to retrogression'. Having sharp wisdom and sharp exertion, practicing five dharmas without regressing, is called 'not subject to retrogression'. Having dull wisdom and dull exertion, weary of deliberation and killing oneself, is called 'resorting to death'. Having dull wisdom but great exertion, guarding oneself, is called 'the one who guards'. Having middling wisdom and middling exertion, neither increasing nor decreasing, abiding in the middle, is called 'the one who abides'. Having slightly sharp wisdom and diligent exertion, able to attain unshakable mind liberation, is called 'certain to attain liberation'. Having sharp wisdom and great exertion, initially attaining unshakable mind liberation, is called 'unshakable liberation'. Unable to enter the deep absorptions, yet exhausting all defilements, is called 'liberated by wisdom'. Attaining all meditative absorptions and also attaining the absorption of cessation, exhausting all defilements, is called 'liberated both ways' Arhat. Such an Arhat is constantly weary of and satisfied with all conditioned dharmas, seeks no further merit, and awaits the time to enter Nirvana.

Explanation: The form and formless realms together have nine kinds of fetters. They are destroyed by the ninth unimpeded path, the Vajra-like Samādhi, severing all fetters. Attaining the ninth path of liberation, the worldly knowledge of extinction (kṣayajñāna), and cultivating all wholesome roots of liberation, is Arhatship. There are nine kinds of Arhats: Arhat subject to retrogression, Arhat not subject to retrogression, Arhat who resorts to death, Arhat who guards, Arhat who abides, Arhat certain to attain liberation, Arhat of unshakable liberation, Arhat liberated by wisdom, Arhat liberated both ways, Arhat with dull wisdom, Arhat with dull exertion.

Practicing the five dharmas unsuccessfully and regressing is the Arhat subject to retrogression. Having profound, sharp wisdom and practicing the five dharmas without regressing is the Arhat not subject to retrogression. Having very little wisdom and very little power of exertion, being weary of deliberation to the point of committing suicide to prematurely relinquish the body and enter Nirvana, is named the Arhat who resorts to death. Having little wisdom but great power of exertion to protect oneself is named the Arhat who guards. Having middling wisdom and middling exertion, with neither aspect increasing nor decreasing, abiding thus, is named the Arhat who abides.

Having slight wisdom but diligently exerting oneself, able to attain unshakable mind liberation, is named the Arhat certain to attain liberation. Having sharp wisdom and great power of exertion, initially attaining unshakable mind liberation, is named the Arhat of unshakable liberation. Unable to enter the second absorption (dhyāna) or higher, yet having exhausted all afflictions, is the Arhat liberated by wisdom. Having attained various meditative absorptions, including the absorption of cessation (nirodha-samāpatti), is the Arhat liberated both ways (ubhatobhāgavimukta). They are constantly weary of all conditioned dharmas, including the Dharma, satisfied with their current state, awaiting the end of their lifespan to enter Nirvana.

Original Text: There are Arhats who seek the four dhyānas, the four formless absorptions, the four immeasurables, the eight liberations, the eight masteries, the ten totalities, the nine successive cessations, the six psychic powers, the wisdom of resolve, the Araṇya Samādhi (Qin-dynasty term: non-contention Araṇya. It means without affairs or emptiness and stillness. The old term was Subhūti, constantly practicing emptiness and stillness. This is incorrect. It is actually the practice of non-contention. Non-contention means protecting sentient beings, not letting contention arise towards oneself. For example, the contention that arose when Śāriputra and Maudgalyāyana stayed overnight in a pottery shed causing Kokālika to contend). The transcending samādhi, the perfuming samādhi, the three doors of liberation, and relinquishment (relinquishment refers to the three doors of liberation: emptiness, wishlessness, signlessness, which are the twelve gates turned back upon attachment). Further applying sharp wisdom and diligent exertion, entering such meditative virtues, is called attaining the state of non-regression and unshakability.

Explanation: Some Arhats seek the four dhyānas, the four formless absorptions, the four immeasurables, possess the eight liberations, the eight masteries, the ten totalities, the nine successive cessations, the six psychic powers, attain the serene non-contention samādhi, the transcending samādhi, the perfuming samādhi, the three doors of liberation, and relinquishment, and further seek powerful wisdom, diligently exert themselves, enter into these various profound meditative absorptions, and possess the power of samādhi virtues, named the Arhat not subject to retrogression and unshakable.

Original Text: If the Buddha does not appear in the world, there is no Buddha-Dharma and no disciples, then a Pratyekabuddha who has transcended desire arises. Pratyekabuddhas are of three kinds: superior, middling, and inferior. The inferior: originally attained Srotāpanna or Sakṛdāgāmin. If a Srotāpanna is born in the human realm for the seventh lifetime, and there is no Buddha-Dharma at that time, so they cannot become a disciple, and they should not be born for an eighth lifetime, then they become a Pratyekabuddha. If a Sakṛdāgāmin is born for two lifetimes (once in heaven, once on earth), and there is no Buddha-Dharma at that time, so they cannot become a disciple, and they should not be born for a third lifetime, then they become a Pratyekabuddha.

Explanation: If the Buddha does not appear in the world, there is no Buddha-Dharma, and no disciples of the Buddha, then a Pratyekabuddha who has transcended desire arises in the world. Pratyekabuddhas are of superior, middling, and inferior three kinds. The inferior kind originally attained the first fruit Srotāpanna or the second fruit Sakṛdāgāmin. When a Srotāpanna is born in the human realm for the seventh lifetime, if there is no Buddha-Dharma present, they cannot become a disciple and practice under a Buddha, and they cannot be reborn in heaven or the human realm for an eighth lifetime; at this time, they can only become a Pratyekabuddha, awakening to the Dharma alone. A Sakṛdāgāmin must be reborn in heaven and then return to the human realm for a second lifetime; if there is no Buddha-Dharma present at that time, they cannot become a disciple and practice under a Buddha, and they cannot be reborn for a third time; at this time, they become a Pratyekabuddha, awakening to the Dharma alone.

Original Text: There are people who aspire to become Pratyekabuddhas. When the wholesome roots for Pratyekabuddhahood are planted, and there is no Buddha-Dharma, yet the wholesome roots ripen, then they become weary of the world, leave home, attain the path, and are named Pratyekabuddha. This is the middling Pratyekabuddha. There are people who seek the Buddha path but have little wisdom and exertion power, and regress due to conditions (like Śāriputra). At that time, the Buddha has not appeared, there is no Buddha-Dharma and no disciples, yet the wholesome roots and practice ripen, so they become a Pratyekabuddha, possessing some or many marks of excellence, becoming weary of the world, leaving home, and attaining the path. This is the superior Pratyekabuddha.

Explanation: There are people who wish to become Pratyekabuddhas. When the wholesome roots for Pratyekabuddhahood are planted, and there is no Buddha-Dharma present, yet the Pratyekabuddha wholesome roots ripen, they will then become weary of the world, leave home to practice the path, attain the fruit, and be named Pratyekabuddha; this is the middling Pratyekabuddha. Some people seek the path to Buddhahood, but their wisdom is insufficient and their power of exertion is also slight; due to certain conditions, they regress from the path to Buddhahood. At that time, there is no Buddha-Dharma present, nor are there any disciples of the Buddha in the world; the Pratyekabuddha wholesome roots ripen, and they become a Pratyekabuddha, cultivating some or many marks of excellence, becoming weary of the world, leaving home, and attaining the path. This is the superior Pratyekabuddha.

Original Text: In the dharmas, wisdom that penetrates shallowly is called Arhat. Wisdom that penetrates middlingly is called Pratyekabuddha. Wisdom that penetrates deeply is called Buddha. It is like seeing a tree from afar and being unable to distinguish its branches. Coming closer, one can distinguish the branches but cannot distinguish the flowers and leaves. Only upon reaching the tree can one fully distinguish and know the branches, leaves, flowers, and fruits. Śrāvakas can know that all formations are impermanent, that all dharmas are without a master, and that only Nirvana is good and peaceful. Śrāvakas can contemplate thus but cannot distinguish, deeply penetrate, or profoundly know. Pratyekabuddhas can distinguish somewhat more but also cannot deeply penetrate and profoundly know. Only the Buddha knows all dharmas, distinguishes them exhaustively, penetrates deeply, and profoundly knows.

Explanation: The wisdom attained in the practice of the dharmas is relatively shallow for Arhats, middling for Pratyekabuddhas, and deepest for Buddhas. For example, when looking at a tree from afar, one cannot see the branches clearly; coming closer, one can see the branches clearly but still cannot see the flowers and leaves; only upon reaching the tree can one fully see the flowers, leaves, and fruits. Śrāvakas can realize that all formations are impermanent, that all dharmas are without a master, and that only Nirvana is peaceful and blissful. Śrāvakas can only observe this much; they cannot know the deeper content further. Pratyekabuddhas know somewhat more and deeper than Śrāvakas but still cannot penetrate to know the deeper Dharma. Only the Buddha can perfectly and completely know all dharmas, penetrating to the depths, possessing omniscient wisdom.

Original Text: For example, the king of Vārāṇasī, during the summer heat, sat on a seven-jeweled bed on a high tower. He ordered maidservants to grind goshirsha sandalwood and apply it to his body. The maidservants wore many bracelets on their arms. While massaging the king, the clanging of the bracelets filled his ears, greatly troubling the king. He ordered them to remove them one by one. With fewer bracelets, the sound diminished. When only one bracelet remained, it was completely silent. The king then realized, saying: "The affairs and troubles of the state's ministers, citizens, palace ladies, and concubines are also like this." Immediately, he transcended desire, dwelled alone in contemplation, and attained Pratyekabuddhahood. His hair and beard spontaneously fell out, and he was clothed in natural robes. He left the pavilion and, by his own psychic power, left home and entered the mountains. Such is the cause and condition for a middling Pratyekabuddha.

Explanation: For example, the king of Vārāṇasī, during the extreme heat of summer, sat on a seven-jeweled bed on a high tower. He had maidservants grind goshirsha sandalwood and then apply it to his body. The maidservants wore many bracelets on their arms. While massaging the king's body, the bracelets clanged against each other noisily, which the king disliked hearing. He had the maidservants remove them one by one; the fewer bracelets left on the arms, the fainter the sound became. When only one remained, there was no sound at all, and it was very quiet. The king then understood and said: "The state's ministers, citizens, palace ladies, and concubines—many people mean many affairs and many troubles, just like the sound of these bracelets clashing." The king then transcended desire, dwelt alone, contemplated alone, realized the fruit of Pratyekabuddhahood, whereupon his hair and beard spontaneously fell out, robes appeared on his body, and he flew away from the pavilion. By his own psychic power, he left home and went to a mountain to practice. Having thus realized the Dharma of dependent origination, he became a middling Pratyekabuddha.