Chapter Seven: Abhidharma-kosa, Volume Twenty-Three (The Defilements to Be Abandoned for Attaining the Fruits)

Section One: The Defilements to Be Abandoned for the First Fruit (Srotapanna)

I. Original Text: Due to the distinct levels of abandonment of defilements arising from cultivation, they are established as the three preparatory stages (fruits of the path). These two types of sages, if they have not previously eliminated the defilements to be abandoned through cultivation by means of worldly paths, are called "fully bound" (possessing all defilements).

Explanation: Practitioners of the path to liberation, due to the significant differences in the defilements and afflictions they should abandon during their practice, establish those who abandon defilements into three preparatory stages (fruits of the path): the preparatory stage for the first fruit, the preparatory stage for the second fruit, and the preparatory stage for the third and fourth fruits. The two types of practitioners cultivating the noble path—those of dull faculties relying on faith (faith-followers) and those of sharp faculties relying on understanding (Dharma-followers)—if they have not previously eliminated the afflictions to be abandoned through cultivation within the wholesome practices of the worldly path, are ordinary beings fully bound by all defilements.

This means that the path of cultivation begins with ordinary beings. Ordinary beings must also abandon corresponding defilements and afflictions. Every ordinary sentient being must undergo various stages of cultivation. Initially, they certainly cultivate worldly dharmas, abandoning evil and cultivating good within worldly dharmas. The content of their practice is the Four Right Efforts. If the Four Right Efforts are not fully cultivated, they cannot abandon defilements and afflictions, remaining ordinary beings fully bound by afflictive fetters. Before attaining the path of seeing, ordinary beings primarily cultivate the Thirty-seven Aids to Enlightenment, which include the Seven Factors of Enlightenment and the Noble Eightfold Path. Among the Seven Factors of Enlightenment is the enlightenment factor of concentration (samadhi). When the enlightenment factor of concentration is complete, it subdues and eliminates the lower and middle grades of afflictions in the desire realm.

The Noble Eightfold Path also includes Right Concentration. When Right Concentration is complete, it also subdues and eliminates the lower grades of afflictions in the desire realm. When the Thirty-seven Aids to Enlightenment are fully cultivated, precepts, concentration, and wisdom become complete. Only then are the conditions for attaining the path of seeing fulfilled, and upon encountering the causes and conditions, they attain the purified Dharma-eye and realize the first fruit. If these conditions for cultivation are not complete, the causes and conditions will also not be complete, making it impossible to attain the path of seeing. Many people claim to have attained the path of seeing and realized the first fruit while bypassing this stage of cultivation; this is a mistaken understanding of the path of seeing, merely gross false speech.

Original Text from the Abhidharma-kosa: Or, if one has previously abandoned one grade up to five grades of defilements in the desire realm, upon reaching this stage, one is called the preparatory stage for the first fruit, as one is progressing towards the first fruit. The term "first fruit" refers to the Stream-enterer Fruit (Srotapanna-phala). Among all the fruits of the śramaṇa, this is necessarily the first attained.

Explanation: Among practitioners of the path to liberation, some have previously abandoned the first to fifth grades of afflictions and defilements in the desire realm. At this point, such a person can be said to be in the preparatory stage for the first fruit. Because they are progressing towards the first fruit, they are called the preparatory stage for the first fruit and will soon realize the purified Dharma-eye of the first fruit. The first fruit is also called the Stream-enterer Fruit (Srotapanna-phala). Among all the fruits attained by ordained śramaṇas, this is necessarily the first fruit attained.

The preparatory stage for the first fruit abandons five grades of afflictions and defilements in the desire realm before realizing the first fruit. This means that even while still an ordinary being in the preparatory stage for the first fruit, one must abandon five grades of afflictions and defilements in the desire realm. How can an ordinary being abandon five grades of afflictions? As mentioned above, during the cultivation process, ordinary beings must cultivate the Thirty-seven Aids to Enlightenment, abandon evil, and cultivate good. Cultivating good enables the abandonment of evil; abandoning evil means abandoning the five grades of afflictions in the desire realm. However, if one only cultivates good without attaining the "meditation state before reaching dhyana" (anāgamya-samādhi) in the desire realm, or if this state is incomplete, one cannot abandon the five grades of afflictions and cannot become a person in the preparatory stage for the first fruit. Cultivating the "meditation state before reaching dhyana" is the enlightenment factor of concentration within the Seven Factors of Enlightenment; it is Right Concentration within the Noble Eightfold Path. If the "meditation state before reaching dhyana" in the desire realm is insufficient, Right Concentration is incomplete, the cultivation of the Noble Eightfold Path is incomplete, and there is no true path to speak of.

Therefore, the claim by some that the first and second fruits (attaining the path of seeing) do not require meditative concentration (dhyāna), do not require the "meditation state before reaching dhyana," or even that one can realize the fruits without cultivating concentration, severely contradicts the principles of the Seven Factors of Enlightenment and the Noble Eightfold Path. It violates the true principle of realizing the fruits and further contradicts the teachings of the World-Honored One, Maitreya Bodhisattva, and all Buddhas and Bodhisattvas. Such claims of realizing the fruits are baseless and without substance; this is disparaging the cultivation and realization of the Buddha Dharma. It also proves that they have not undergone the actual cultivation stage of the Thirty-seven Aids to Enlightenment, being rather blind to cultivation and relying mostly on conjecture. In the Dharma-ending Age, many "good knowing advisors" are indeed only skilled in collecting and disseminating knowledge, lacking understanding of the principles of cultivation and realization.

II. What are the coarse and heavy defilements abandoned by the first fruit?

Every dharma has coarse and subtle aspects. The coarse aspect is relatively obvious, significant, immediately visible, and easily perceived. The subtle aspect manifests after the coarse aspect, is not easily discerned, and requires careful attention to see and perceive. Both worldly and transcendental dharmas are divided into coarse and subtle parts; even the mind-consciousness is divided into coarse and subtle.

Since defilements are dharmas, specifically mental dharmas, they are also divided into coarse and subtle parts. Coarse defilements refer to heavy, coarse afflictions, meaning the more obvious, easily detectable parts of the afflictions. "Heavy" means severe. Obvious, coarse afflictions are necessarily more severe or very heavy afflictions that everyone can see and perceive—parts that should not exist, are unacceptable and impermissible in the worldly realm, and should be abandoned first. Since even worldly people cannot tolerate coarse and heavy defilements, they are even more impermissible within the realm of cultivation, especially in the realm of sages and noble ones.

The six fundamental defilements—greed, hatred, delusion, arrogance, doubt, and wrong views—each are divided into coarse and subtle parts, with the subtle part further divisible. Coarse and subtle are relative terms. After removing the coarsest part, the remaining subtle part can also be divided into coarse and subtle, and so on, until the afflictions can no longer be divided; these are the most subtle, extremely fine afflictions. Ordinary beings are utterly incapable of discovering and discerning these afflictions; even Bodhisattvas up to the seventh bhūmi might struggle to detect and discern them. Only Bodhisattvas of the eighth bhūmi and above can abandon them. Slightly subtler afflictions, due to insufficient wisdom and lack of personal abandonment, also remain undiscovered and undiscerned by ordinary beings. Even those who have just realized the fruit and understood the mind cannot discern them due to lack of experience and wisdom.

All afflictions can be roughly divided into superior, middle, and inferior grades, each of which can be further subdivided into superior, middle, and inferior. Superior-grade afflictions are more obvious, prominent, and severe; they should be abandoned first and are the most impermissible to exist, hence called coarse and heavy defilements. These should be abandoned during the cultivation of the Four Noble Truths, specifically during the preparatory stage for the first fruit. Only after abandoning the coarse, heavy, superior-grade afflictions can one have the opportunity to become a Stream-enterer (first fruit). Otherwise, one cannot even attain the preparatory stage for the first fruit, let alone the first to fourth fruits.

For example, the affliction of greed can be divided into nine grades of coarse and subtle; if further subdivided, it can be divided even more. The coarsest part of greed is very severe or relatively severe, easily seen and perceived by ordinary people, and intolerable—it should not exist. If it still exists, one is an ordinary being with heavy afflictions. Examples include intense greed for wealth, intense greed for sexual desire and emotional attachments, intense greed for the physical body, intense greed for fame and gain, etc., in countless aspects. Other afflictions are similar; severe and obvious parts all belong to coarse and heavy defilements and must be abandoned at the time of the first fruit or its preparatory stage.

If someone claims to have realized a fruit, to have understood the mind and seen the nature, yet their defilements are still heavy, obvious, easily noticed by others, and unacceptable, we can judge that this person is guilty of gross false speech. Even if this person has a wealth of theories, speaks eloquently about the Dharma, and seems impressive, based on the defilements manifested in their body, speech, and mind actions, it can be determined that they are an ordinary being. Their eloquence and theoretical level are irrelevant; theoretical knowledge does not represent actual realization.

If someone claims to have realized a certain fruit and tells others about it, yet if others harbor doubts, this person becomes very troubled, gives rise to hatred, becomes angry with others, insults or retaliates against them, and creates enmity, then it can be concluded that this person has not realized anything. Their defilements are too coarse and heavy, even exceeding those of ordinary beings. Those who rely on the Dharma they have learned to despise others, slander and attack others, or bully the weak, can basically be determined to be ordinary beings with coarse and heavy defilements.

III. Question: When the Stream-enterer Fruit abandons the view of the five aggregates as self and as belonging to self, is this abandoning the view of the mental faculty (manas) as self?

Answer: The abandonment of the view of self by the first fruit involves both the mental faculty (manas) and the mind-consciousness (mano-vijñāna); both recognize the five aggregates as suffering, empty, impermanent, and non-self. However, the abandonment of the view of self by the first fruit is not thorough. The second fruit abandons the view of self more deeply, thus attaining a thinning out of the afflictions of greed, hatred, and delusion. The third fruit abandons the view of self even more deeply, thus abandoning the afflictions of greed, hatred, and delusion. Only at the fourth fruit is the view of self completely abandoned; only then are arrogance and self-grasping fully eradicated, with not the slightest attachment to worldly dharmas, and the ability to attain complete Nirvana. That is to say, when all afflictions are completely abandoned, the fourth fruit of Arhatship is realized. The fourth fruit Arhat is at the stage of "no more learning" (aśaikṣa); there is nothing more to cultivate, no more afflictions to abandon.

Although the first fruit still has greed, hatred, and delusion (not thinned out), the merit of abandoning the view of self enables the afflictions of greed, hatred, and delusion to be effectively subdued. They are not as obvious or easily manifest as in ordinary beings. During the cultivation process, the first fruit has completed the Thirty-seven Aids to Enlightenment; the Noble Eightfold Path is complete, indicating an upright and virtuous mind walking the correct path of cultivation. The Four Right Efforts are complete, indicating that the afflictions and unwholesome habits of the first fruit have been subdued, do not easily appear, wholesome dharmas have been established, and the wholesome qualities of a first fruit are complete. Through the merit of abandoning evil and cultivating good, they possess the liberating merit and benefit of a first fruit. This is unlike the claim by some without actual realization that first fruits have the same greed, hatred, and delusion as ordinary beings—this is a severe slander against the words and actions of first fruits; in reality, it is not so at all.

If anyone encounters a "first fruit" whose greed, hatred, and delusion are as heavy as an ordinary being's, it can be concluded that this person is a false first fruit, an ordinary being impersonating a first fruit. Nowadays, deceit is rampant in the world; Buddhism also has much deceit. A few individuals do so intentionally, but most do so unintentionally, merely due to a heavy sense of self, overestimating themselves, not looking inward, not examining or reflecting on themselves, eager to stand out, eager to compete with others, ultimately harming themselves. After death, due to gross false speech, they automatically fall into hell.

Why is the karma of gross false speech so severe? As the Buddha said in the Śūraṅgama Sūtra: It is like a poor man falsely claiming to be an emperor. When caught by the king, he is beheaded and his corpse displayed, and his nine generations of relatives are executed. In Buddhism, an ordinary being impersonating a sage is a greater sin than impersonating an emperor in the worldly realm. Sages are far superior to emperors; impersonating a sage disrupts Buddhism, confuses right and wrong, makes it impossible for sentient beings to distinguish sage from ordinary, and throws the sequence of Buddhist cultivation and realization into chaos. Impersonating a sage is a pārājika offense, a "beheading" offense; after death, one falls into hell to suffer punishment and atone for the sin.

IV. The Afflictions of Wrong Views Abandoned by the First Fruit

Meditative concentration (dhyāna), starting from the "meditation state before reaching dhyana," can counteract afflictions and subdue them. Only after subduing afflictions, removing or lessening obstructions, can one realize the first fruit. Although first fruits only have the insight of the path of seeing, having only abandoned the afflictions eliminated by seeing, abandoning afflictions and the three fetters (samyojana) necessarily requires the "meditation state before reaching dhyana." Although the "meditation state before reaching dhyana" requires cultivation of concentration to arise, the afflictions eliminated by seeing have also undergone the cultivation of the Four Applications of Mindfulness and the Thirty-seven Aids to Enlightenment. Thus, during the path of seeing, part of the desire realm afflictions can be abandoned. Although the first fruit abandons the afflictions of wrong views during the path of seeing, there are still afflictions of habitual tendencies (to be eliminated by cultivation) not yet abandoned. Therefore, one must continue cultivating the path to abandon afflictions completely. The afflictions of habitual tendencies are gradually abandoned through further cultivation after the path of seeing; they also belong to the insight of the second, third, and fourth fruits. The more thorough and precise the insight, the deeper the abandonment of self and what belongs to self, the emptier the mind, and the more subtle the afflictions.

Although the afflictions of wrong views of the first fruit are abandoned during the initial path of seeing, the initial path of seeing is also the result of gradual cultivation; without cultivation, one cannot abandon the afflictions of wrong views. The content of cultivation is the Thirty-seven Aids to Enlightenment and the Four Applications of Mindfulness. One of the Thirty-seven Aids to Enlightenment is meditative concentration. If the Thirty-seven Aids to Enlightenment are not cultivated or are cultivated incompletely, one cannot attain the path of seeing, let alone abandon the afflictions of wrong views. Therefore, the "meditation state before reaching dhyana" is a necessary condition that the first fruit should possess for attaining the path of seeing.

Before the first fruit attains the path of seeing, one must subdue previous greed, hatred, and delusion to a certain degree, abandoning the coarse and heavy parts so that these afflictions do not obstruct the practitioner from seeing the path. During the cultivation of the Thirty-seven Aids to Enlightenment, the extremely heavy greed, hatred, and delusion are gradually subdued, afflictions gradually thin out, the mind gradually softens, wisdom gradually becomes clear, and all obstructions, like thick clouds, gradually thin out. Only then can the sunlight of wisdom penetrate the clouds and manifest, and thus the path is seen. The thinning out of afflictions before the path of seeing is relative to the previously severe afflictions; it is not the same degree of thinning out of greed, hatred, and delusion as at the second fruit. The two are different; both are spoken of from a relative perspective. Although the vocabulary is the same, the connotations are absolutely different; therefore, the two should not be confused or equated.

The Four Noble Truths: The Noble Truth of Suffering, The Noble Truth of the Origin of Suffering, The Noble Truth of the Cessation of Suffering, The Noble Truth of the Path Leading to the Cessation of Suffering. Among them, The Noble Truth of the Path Leading to the Cessation of Suffering is the truth of the path to be cultivated, the theoretical basis. The study and cultivation of this theory begin before the first fruit and continue until the realization of the fourth fruit Arhat. Therefore, cultivation of the path does not begin only after the path of seeing; it begins when one encounters the Four Noble Truths, when one first cultivates the Four Foundations of Mindfulness. How can one see the path without cultivating? The Four Right Efforts within the Thirty-seven Aids to Enlightenment are: 1. To prevent unwholesome states that have not yet arisen; 2. To abandon unwholesome states that have arisen; 3. To cultivate wholesome states that have not yet arisen; 4. To maintain wholesome states that have arisen. These practices of cultivating good and abandoning evil are precisely for counteracting the afflictions of sentient beings. After counteracting them, subduing the afflictions and making them subtle, one can then see the path.

Section Two: The Eighty-one Grades of Afflictions of Habitual Tendencies to Be Abandoned Through Cultivation in the Three Realms

Original Text: In each stage (bhūmi), there are nine grades of loss and gain. Each [of the three]—inferior, middle, superior—has three [subdivisions]. The treatise states: "Loss" refers to faults, i.e., the obstacles to be counteracted. "Gain" refers to virtues, i.e., the path that counteracts [them]. As previously explained, the desire realm's afflictions to be abandoned through cultivation have nine grades of difference. Similarly, the upper realms, up to the summit of existence (bhavāgra), should be understood likewise. Just as the obstacles to be abandoned in each individual stage each have nine grades, the counteracting paths—uninterrupted and liberating—likewise have nine grades.

Explanation: The faults and virtues in each stage (bhūmi) of the three realms total nine types. These nine types are each further divided into inferior, middle, and superior, roughly making twenty-seven types. Each of these is again subdivided into inferior, middle, and superior, hence the afflictions of habitual tendencies of all sentient beings are finely divided into eighty-one types.

"Loss" means faults; the faults of sentient beings are the afflictions of greed, hatred, and delusion, the obstacles to be counteracted through cultivation. "Gain" means virtues; it is the virtue gained through cultivating the path that counteracts the afflictions of habitual tendencies. If one wishes to cultivate to abandon the nine grades of difference in afflictions and defilements, one must cultivate the path; cultivating the path requires cultivating concentration (dhyāna), for without concentration, afflictions cannot be abandoned. From the desire realm up to the summit of existence, the Peak of Existence (Naivasaṃjñānāsaṃjñāyatana) in the formless realm, each stage has nine grades of afflictive faults to be abandoned. Correspondingly, the cultivation path that counteracts each grade of afflictive faults is also divided into nine grades. When the nine grades of afflictions of habitual tendencies in all stages of the three realms are completely abandoned, one attains uninterrupted liberation.

So-called uninterrupted liberation means the body and mind are liberated in every instant, liberated in every dharma, liberated at all times. This kind of liberation is not something consciousness alone can attain; it is ultimately attained by the mental faculty (manas). If the mental faculty is liberated, everything is liberated; if the mental faculty is not liberated, nothing is liberated. If the mental faculty is to be liberated, cultivation must penetrate deeply into the mental faculty. To reach this depth, one must cultivate concentration; without concentration, one cannot reach the mental faculty, the mental faculty cannot gain wisdom, and without wisdom, there is no liberation. Therefore, liberation is the equal upholding of concentration and wisdom; it is not something dry wisdom (mere intellectual understanding) of consciousness can accomplish.

The three realms are divided into nine stages (bhūmi): 1. Desire Realm, 2. First Dhyāna Heaven of the Form Realm, 3. Second Dhyāna Heaven, 4. Third Dhyāna Heaven, 5. Fourth Dhyāna Heaven, 6. Formless Realm: Sphere of Infinite Space, 7. Sphere of Infinite Consciousness, 8. Sphere of Nothingness, 9. Sphere of Neither Perception Nor Non-Perception. Each stage has a corresponding meditative concentration state. Each type of meditative concentration can counteract the corresponding afflictions of habitual tendencies; this is the virtue of cultivating the path. The afflictions of habitual tendencies are the faults; these faults are counteracted by meditative concentration. When the virtue of meditative concentration arises through cultivation, it counteracts the afflictions of habitual tendencies. Subsequently, based on this virtue, one realizes the fruit. Of course, this includes the liberating wisdom realization born from meditative concentration; together, they bring liberation.

The nine stages have corresponding nine grades of afflictions of habitual tendencies. The greed, hatred, and delusion of the desire realm are roughly divided into inferior, middle, and superior grades. Each grade is further divided into inferior, middle, and superior, making nine grades: 1. Inferior-Inferior, 2. Inferior-Middle, 3. Inferior-Superior; 4. Middle-Inferior, 5. Middle-Middle, 6. Middle-Superior; 7. Superior-Inferior, 8. Superior-Middle, 9. Superior-Superior. These nine grades of afflictions of habitual tendencies must be abandoned within the concentration states of the desire realm and the first dhyāna. Without meditative concentration, not a single grade can be abandoned; one cannot attain the preparatory stage for the first fruit, let alone the first fruit. Bypassing the cultivation of meditative concentration cannot be called cultivation. No matter how much theoretical knowledge one learns, if one cannot abandon the afflictions of habitual tendencies, one cannot withstand the suffering of birth and death and will inevitably drift along with karma in birth and death. From this, it is evident that the virtue of cultivating concentration is immense and cannot be bypassed. Avoiding difficulty and seeking ease cannot solve the problem. Cultivating concentration is inseparable from strict adherence to precepts. Without observing and upholding precepts, meditative concentration cannot arise; it is not cultivation of the path, there will be no virtue, afflictive faults will not lessen or decrease, and at death, one will follow afflictions and karmic tendencies to revolve in the three evil destinies.

The greed, hatred, and delusion afflictions of habitual tendencies in the First Dhyāna Heaven are divided into inferior, middle, and superior grades, each further divided into inferior, middle, and superior, making nine grades: 1. Inferior-Inferior, 2. Inferior-Middle, 3. Inferior-Superior; 4. Middle-Inferior, 5. Middle-Middle, 6. Middle-Superior; 7. Superior-Inferior, 8. Superior-Middle, 9. Superior-Superior. Similarly, the Second Dhyāna Heaven: 1. Inferior-Inferior, 2. Inferior-Middle, 3. Inferior-Superior; 4. Middle-Inferior, 5. Middle-Middle, 6. Middle-Superior; 7. Superior-Inferior, 8. Superior-Middle, 9. Superior-Superior. The Third Dhyāna Heaven, Fourth Dhyāna Heaven, Sphere of Infinite Space, Sphere of Infinite Consciousness, Sphere of Nothingness, and Sphere of Neither Perception Nor Non-Perception each have their corresponding nine grades of afflictions of habitual tendencies, totaling eighty-one types.

Original Text: It should be understood that here, the power of the inferior-inferior grade path can abandon the superior-superior grade obstacle. Similarly, even the power of the superior-superior grade path can abandon the inferior-inferior grade obstacle. The virtues of the counteragents, such as the superior-superior grade, did not exist initially. When these virtues arise, faults such as the superior-superior grade have already ceased to exist. It is like washing clothes: coarse stains are removed first; later, gradually, the subtle stains are removed. It is also like coarse darkness: a small light can extinguish it, but subtle darkness requires a great light to extinguish it.

Explanation: Practitioners should understand that the power of the inferior-inferior grade path can abandon the superior-superior grade afflictive obstacle, and the power of the superior-superior grade path can abandon the inferior-inferior grade afflictive obstacle. The virtues of the counteragents, such as the superior-superior grade, did not exist at the beginning of cultivation. Once they arise, the superior-superior grade faults cease to exist; the superior-superior grade afflictions of habitual tendencies have already been abandoned. For example, when washing clothes, the coarser stains should be removed first; afterwards, the subtler stains are gradually removed. Also, for example, coarse darkness can be extinguished by a small light, but subtle darkness requires a great light to extinguish it; only when subtle darkness is extinguished is it completely bright without darkness.

Original Text: The principle of the correspondence between loss and gain should also be understood thus. Because the power of white dharmas (wholesome) is strong and the power of black dharmas (unwholesome) is weak, even in a single moment, the arising of an inferior path can suddenly abandon the superior grades of afflictions accumulated and increased since beginningless time. It is like diseases accumulated over a long time being suddenly cured by taking a small amount of good medicine. It is also like great darkness accumulated over a long time being extinguished in a single moment by a small lamp.

Explanation: The principle of the correspondence between faults and virtues is also like this. Due to the strong power of wholesome dharmas and the weak power of unwholesome dharmas, even in a single moment, the arising of the lowest, most shallow path can suddenly abandon the superior grades of greed, hatred, and delusion afflictions accumulated by sentient beings since beginningless time. It is like diseases accumulated over a long time being suddenly cured by taking a small amount of good medicine. Also, it is like great darkness accumulated over a long time being extinguished in a single moment by a small lamp.

The path that counteracts afflictive faults is virtue, meaning the virtue arising from cultivating the path. The virtue of cultivating the path includes precepts, concentration, and wisdom; these three are indispensable. Precepts, like concentration, can also be divided into inferior, middle, and superior grades; even wisdom can be so divided. Because of upholding precepts, the mind is effectively restrained and does not become scattered. This, combined with the effort of cultivating concentration, allows meditative concentration to arise. With meditative concentration, the principles of the Four Noble Truths or Mahāyāna teachings encountered can enter the mind and be assimilated; wisdom then arises. The stricter the precepts are upheld, the deeper the concentration; the deeper the concentration, the more deeply the Dharma meaning enters the mind, the more thoroughly the principles are assimilated, the lighter the afflictions, and the greater the virtue. Therefore, upholding precepts is virtue, meditative concentration is virtue, wisdom is virtue. Virtue is not only merit (puṇya); it is also the root vessel, the fundamental vessel carrying the path. With virtue, there is the path; with the path, there is liberation.

The path and virtue together constitute morality (daode). A person of high virtue and prestige, of noble morality, naturally has heavy renown; there is no need for deliberate promotion; their virtue naturally attracts, like fragrant flowers naturally attracting butterflies. A person possessing the path and virtue cannot be moved by inferior people; those who attempt to move them will suffer loss. Great attempts bring great loss; small attempts bring small loss. This manifests as the flower of retribution in the present life and the fruit of retribution in future lives; it is unavoidable due to the majesty of their morality. It is like a king whose position is noble and authority great: to insult him may lead to imprisonment, beheading, or even the execution of nine generations of relatives—such is the power of his position.

Section Three: The Defilements to Be Abandoned for the Second Fruit

Original Text: If one has previously abandoned six grades of defilements in the desire realm, or seven or eight grades, upon reaching this stage, one is called the preparatory stage for the second fruit, as one is progressing towards the second fruit. The second fruit is the Once-returner Fruit (Sakṛdāgāmin-phala). Among all the fruits attained, this is the second, hence the name.

Explanation: If one has previously abandoned six grades of afflictions of habitual tendencies in the desire realm, or seven or eight grades, upon cultivating to this stage, one is the preparatory stage for the second fruit, progressing towards the second fruit. The second fruit is the Once-returner Fruit (Sakṛdāgāmin-phala), meaning one returns to the human realm and the heavens only once before attaining final Nirvana. Among all the fruits to be attained, the Once-returner Fruit is the second in sequence, hence called the second fruit.

The sixth, seventh, and eighth grades of afflictions of habitual tendencies in the desire realm are slightly subtler and harder to abandon than the first five grades. Once cultivated and abandoned, the virtue of abandonment is higher, and the fruit rank is naturally higher than the preparatory stage and first fruit with the virtue of abandoning five grades. The nine grades of afflictions of habitual tendencies in the desire realm are all related to dharmas of the desire realm—greed, hatred, and delusion regarding the desire realm's forms, sounds, smells, tastes, touches, and mental objects; greed, hatred, and delusion regarding the desire realm's food, clothing, life necessities; greed, hatred, and delusion regarding sexual desire. The first grade, inferior-inferior afflictions, are the coarsest, most turbid, most inferior, most faulty, most impermissible to possess, and should be abandoned first. The second grade is next, the third grade follows, up to the fifth grade. After cultivating and abandoning these, one becomes the preparatory stage for the first fruit, situated between ordinary beings and the first fruit, still categorized as an ordinary being, not free from revolving in the three evil destinies. However, the likelihood of falling into the three evil destinies is greatly reduced. Only upon reaching the first fruit stage is the suffering of revolving in the three evil destinies completely eliminated.

To abandon five grades of afflictions and defilements in the desire realm, one must uphold precepts and cultivate concentration. When the "meditation state before reaching dhyana" in the desire realm arises, it subdues and abandons the five grades of afflictions of habitual tendencies. After abandoning these afflictions, continue upholding precepts and cultivating concentration, giving rise to the wisdom of contemplation, realizing the five aggregates as suffering, empty, impermanent, and non-self. When samādhi arises, one attains the purified Dharma-eye and realizes the first fruit. Among these, meditative concentration is key. Without the "meditation state before reaching dhyana" in the desire realm, no afflictions or defilements can be subdued or abandoned, and the preparatory stage for the first fruit cannot be attained.

Why can the "meditation state before reaching dhyana" abandon five grades of afflictions of habitual tendencies? Because concentration stabilizes the mind. First, the body is stabilized; only when the body is stabilized can the mind subsequently stabilize. When the mind is stabilized, it is subdued, reducing its inclination towards forms, sounds, smells, tastes, touches, and mental objects; afflictions are naturally abandoned. The afflictions of habitual tendencies to be abandoned by the preparatory stage and the fruit of the second fruit are subtler and deeper than those abandoned by the preparatory stage and fruit of the first fruit, but they still belong to desire realm afflictions. Only one grade remains before the desire realm afflictions are completely abandoned; the "meditation state before reaching dhyana" in the desire realm can abandon them, and the dhyānas of the form realm and formless realm can abandon them even more easily.

Some say that realizing the fruits and understanding the mind do not require meditative concentration, that afflictions need not be abandoned, and even claim that the afflictions of a first fruit are identical to those of an ordinary being. Such statements clearly show that these individuals have not truly undergone the stage of cultivation; their minds certainly correspond to the afflictions of ordinary beings, making their so-called realization and understanding of the mind highly questionable. A person without meditative concentration naturally does not know the merit and benefit of concentration, naturally cannot abandon any afflictions, and their afflictions are certainly identical to those of ordinary beings without distinction. But in reality, this is not so. Meditative concentration has the virtue of abandonment (cutting off defilements); it has merit and virtue. It is the most crucial key link and aid in the cultivation of the Buddha Dharma. Without this key link of meditative concentration, there can be no talk of actual cultivation, let alone actual realization; studying the Buddha Dharma becomes child's play. Therefore, if someone claims one can realize the fruits without cultivating concentration, the lack of meditative concentration proves that this person possesses all afflictions, cannot abandon the view of self and realize the fruit, and is merely an ordinary being fully bound by afflictions.

Based on the degree of abandonment of afflictions, one can judge the fruit attained. Realizing the fruit is closely related to abandoning afflictions and to meditative concentration. Afflictions are ignorance (avidyā); abandoning ignorance leads to gaining wisdom and liberation. With afflictions, there is no wisdom; without meditative concentration, there are afflictions and no wisdom. The Buddha Dharma is interconnected and integrated link by link. If the various links are disconnected and cannot organically fuse together—if this dharma is this dharma and that dharma is that dharma—it indicates that the Buddha Dharma has not been penetrated, the barriers have not been crossed, and there is no actual realization.

Section Four: The Defilements to Be Abandoned for the Third Fruit

Original Text: If one has previously separated from the nine grades [of defilements] of the desire realm, or has previously abandoned one grade of the first dhyāna, up to fully separating from the Sphere of Nothingness, upon reaching this stage, one is called the preparatory stage for the third fruit, as one is progressing towards the third fruit. The third fruit is the Non-returner Fruit (Anāgāmin-phala). The numbering follows the previous explanation.

Explanation: If, in previous cultivation, one has already separated from the nine grades of afflictions and defilements of the desire realm, or has previously abandoned one grade of afflictions of the first dhyāna heaven of the form realm, or even fully separated from the afflictions of the Sphere of Nothingness in the formless realm, upon cultivating to this stage, one is the preparatory stage for the third fruit, progressing towards the third fruit. The third fruit is the Non-returner Fruit (Anāgāmin-phala), meaning one does not return to the human realm to cultivate the path or attain extinction (Nirvana) but directly attains complete Nirvana in the Five Pure Abodes (Śuddhāvāsa) heavens.

The liberating wisdom of the third fruit has many differences, which will be discussed later. The key point now is that the preparatory stage for the third fruit has already separated from all afflictions and defilements of the desire realm; even the first grade of afflictions of the first dhyāna of the form realm has been abandoned, becoming the preparatory stage for the third fruit. Separating from all afflictions and defilements of the desire realm cannot rely solely on the "meditation state before reaching dhyana" of the desire realm; one must also have the first dhyāna of the form realm, and at the highest, the concentration of the Sphere of Nothingness of the formless realm, to abandon all afflictions of habitual tendencies of the desire realm.

Why is abandoning the afflictions of habitual tendencies of the desire realm only the preparatory stage for the third fruit, not the third fruit itself? Because afflictions must be abandoned first; only after removing obstructions can one continue to contemplate the five aggregates and give rise to deeper insight of the path of seeing, and the insight of the third fruit path of seeing allows one to realize the third fruit. The second fruit is similar: the preparatory stage for the second fruit, within the "meditation state before reaching dhyana," abandons eight grades of afflictions of habitual tendencies, removes afflictive obstructions, and can then further contemplate the five aggregates, give rise to the insight of the second fruit path of seeing, and realize the second fruit. The first fruit is also similar: while still an ordinary being, within the "meditation state before reaching dhyana," abandon five grades of afflictions of habitual tendencies, remove coarse and inferior afflictive obstructions, then contemplate the five aggregates as suffering, empty, impermanent, and non-self, attain the initial wisdom of abandoning the view of self, and realize the first fruit.

According to this standard of the path of seeing to measure, how many in the Sahā world have truly attained the Hinayāna path of seeing? If there is no true Hinayāna path of seeing, how can the five aggregates die? How then can there be a higher Mahāyāna path of seeing? It turns out the world is full of false and empty paths of seeing; all self-proclaimed or others-proclaimed fruits—what fruits are they? Thinking of the karmic retribution in future lives, one breaks out in cold sweat again and again. Why are there still so many people who do not know fear? Merely foolish and deluded. Seeing the coffin, they do not shed tears; lying inside the coffin, they cannot shed tears anymore, only to bleed in the three evil destinies.

Original Text: Next, based on the cultivation path, at the time of the path-knowledge of the path (mārgajñatā), the establishment of the differences among the multitude of sages is as follows: The verse states: "At the sixteenth mind, according to the three preparatory stages, abiding in the fruit is called 'faith-liberated' (śraddhādhimukta) or 'vision-attained' (dṛṣṭiprāpta), also distinguished by dullness or sharpness." The treatise states: Namely, the aforementioned faith-followers and Dharma-followers, upon reaching the sixteenth mind of the path-knowledge of the path, are called "abiding in the fruit," no longer called "preparatory stage." According to the previous three preparatory stages, they now abide in the three fruits: the previous preparatory stage for the Stream-enterer now abides in the Stream-enterer Fruit; the previous preparatory stage for the Once-returner now abides in the Once-returner Fruit; the previous preparatory stage for the Non-returner now abides in the Non-returner Fruit. The Arhat Fruit necessarily has no initial attainment [preparatory stage]; the path of seeing cannot abandon afflictions to be eliminated through cultivation.

Explanation: After the preparatory stage for the third fruit, upon again giving rise to the path-knowledge of the path based on the cultivation path, the differences among the multitude of sages appear. At the time of the sixteenth mind, according to the preparatory stage for the three fruits, abiding in the fruit is called "faith-liberated" for faith-followers. "Vision-attained" for Dharma-followers is also distinguished by the sharpness or dullness of their faculties. The aforementioned faith-followers and Dharma-followers, upon cultivating to the sixteenth mind giving rise to the path-knowledge of the path, are called "abiding in the fruit" for the three fruits, relinquishing the preparatory stage, no longer called "preparatory stage." According to the previous preparatory stage for the first, second, and third fruits, they now abide in the three fruits: the previous preparatory stage for the Non-returner is now the Non-returner Fruit. However, realizing the Arhat Fruit has no preparatory stage; there is no intermediate fruit initially; one directly realizes the Arhat fourth fruit. This is because once one attains the Arhat path of seeing, there is nothing more to cultivate or abandon; the first three fruits have already been completely cultivated before one can realize the fourth Arhat fruit, becoming "no more learning" (aśaikṣa). The first three fruits are stages of "still learning" (śaikṣa), still cultivating, still abandoning; the fourth fruit is "no more learning," no cultivation, no abandonment.

Section Five: The Defilements to Be Abandoned Before the Fourth Fruit

I. Arhats are divided into two types: Wisdom-liberated (Prajñā-vimukta) and Both-liberated (Ubhato-bhāga-vimukta). Wisdom-liberated Arhats have only the first dhyāna, relying mainly on liberating wisdom. Both-liberated Arhats possess the four dhyānas and eight samāpattis, or additionally the cessation of perception and feeling (nirodha-samāpatti). Arhats must abandon all manifest afflictions; without at least the first dhyāna or higher, it is impossible to abandon all afflictions such as greed, hatred, and arrogance. Evidence for this can be found in the Yogācārabhūmi-śāstra or the Abhidharma-kosa.

Regardless of the affliction, even the most superficial, meditative concentration is required to abandon it; without meditative concentration, not the slightest affliction can be abandoned or subdued. Abandoning the five coarsest grades of afflictions in the desire realm allows one to become the preparatory stage for the first fruit, nearing the first fruit. This requires meditative concentration. The deeper the concentration, the more afflictions are abandoned. Without the dhyānas of the form realm, the afflictions of greed and hatred in the desire realm cannot be completely abandoned; thus, one cannot realize the third fruit Non-returner (Anāgāmin) or the fourth fruit Arhat. Therefore, in the cultivation and realization of the Buddha Dharma, meditative concentration is extremely important and indispensable. Without meditative concentration, there can be no talk of actual cultivation, let alone actual realization; studying the Buddha Dharma is a farce. Therefore, if someone claims one can realize the fruits without cultivating concentration, the lack of meditative concentration proves this person possesses all afflictions, cannot abandon the view of self and realize the fruit, and is merely an ordinary being fully bound by afflictions.

Based on the degree of abandonment of afflictions, one can judge the fruit attained. Realizing the fruit is closely related to abandoning afflictions and to meditative concentration. Afflictions are ignorance; abandoning ignorance leads to gaining wisdom and liberation. With afflictions, there is no wisdom; without meditative concentration, there are afflictions and no wisdom. The Buddha Dharma is interconnected link by link and integrated. If the links are disconnected and cannot organically fuse together—if this dharma is this dharma and that dharma is that dharma—it indicates that the Buddha Dharma has not been penetrated, the barriers have not been crossed, and there is no actual realization.

II. Why is arrogance (māna) an obstacle to the path?

The path is non-self (anātman); arrogance is having a self (ātman). Self and non-self are mutually contradictory; self obstructs the path of non-self. The heavier the self, the more it obstructs the path of non-self and the contemplation of non-self. Contemplating non-self with a mind of self, after much contemplation, ultimately remains self; one cannot realize the path. The arrogance listed in the Yogācārabhūmi-śāstra all begins with "I," indicating that where there is self, there is necessarily arrogance; arrogance is the manifestation of self. Therefore, all afflictions arise because of self; self is the root of sin, the chief culprit. If someone says, "I have realized the fruit," "I am better than you," "I am the best," etc., such an attitude, once it appears, shows this person has a heavy sense of self and has not abandoned the view of self. Therefore, a person with heavy arrogance cannot abandon the view of self. Cultivating the path is the process of continuously abandoning afflictions. The lighter the afflictions, the thinner the view of self, the closer to the path. The three preparatory stages and four fruits are established based on the degree of abandonment of afflictions.

III. The difference between innate view of self (sahaja-ātmadṛṣṭi) and innate arrogance (sahaja-māna)

Some people confuse innate arrogance with the innate view of self, equating arrogance with the innate view of self, claiming that the fourth fruit abandons the innate view of self. This is a very serious misunderstanding, making it impossible to truly abandon the view of self. The innate view of self is the mental faculty's (manas) view of self; it is one of the two types of views of self and must be abandoned at the first fruit. If not abandoned, one is not a first fruit, not someone who has abandoned the view of self. Arrogance is the deepest affliction of the mental faculty, belonging to the innate grasping at self (sahaja-ātmagrāha) of the mental faculty, not the innate view of self. The innate grasping at self can only be abandoned just before realizing the fourth fruit; thus, fourth fruit Arhats have no manifest affliction of arrogance.

Innate arrogance and innate grasping at self exist based on the view of self. Only after the view of self is abandoned can innate arrogance and innate grasping at self gradually thin out and finally be abandoned completely. When the view of self is completely abandoned, arrogance is gone. Therefore, innate view of self and innate arrogance cannot be equated; the concepts should not be confused.

There is an "I" in the subconscious; no need for thought, analysis, or comparison—this is arrogance, the cognition of the mental faculty. It is like something in the marrow; the arrogance of the mental faculty is not easily discovered, let alone uprooted. It includes inferiority complex (inferiority arrogance), superiority complex (superiority arrogance), and excessive arrogance (equating oneself with superiors). As long as there is an "I" in the mind, there is certainly arrogance. Everyone knows there is an "I," either proud or inferior, all based on the view of self, extremely hard to abandon, deeply ingrained. For example, an infant, when seeing someone wanting to hold them, if unhappy, turns their head away—this is innate arrogance, accompanying the mental faculty from birth, existing without conscious comparison, regardless of whether consciousness is present or not; the mental faculty has innate view of self and innate arrogance. Those who like to show off, like to stand out, all have heavy arrogance. Those who become unhappy when their mistakes are pointed out all belong to arrogance. Those who always think they are quite good all have arrogance. Any self-cognition is a manifestation of arrogance.

The mental faculty's innate view of self is a deeply ingrained view that the five aggregates are self. This mentality is not easily detected, very hidden; therefore, many people cannot subdue and abandon the innate view of self. They claim that merely abandoning the discriminating view of self of consciousness is abandoning the view of self and realizing the first fruit. However, if the mental faculty's innate view of self is not abandoned, even if the discriminating view of self of consciousness is truly abandoned, based on the mental faculty, the view of self will continuously arise again, arising anytime, anywhere, unconsciously—very troublesome.

Because the innate view of self is not consciousness's view of self, it is not a feeling. Feelings are relatively superficial, the perception of consciousness; it is the discriminating view of self of consciousness, arising through discrimination, absent when not discriminating. It is easier to discover and subdue than the mental faculty's view of self, but after subduing, it reappears; it cannot be completely abandoned because the mental faculty, the co-existent basis of consciousness, has not abandoned the view of self. How can consciousness, revolving according to the mental faculty, truly abandon the view of self? This inevitably leads to the view of self appearing anytime, anywhere, forcing one to constantly suppress it, often unsuccessfully. At death, one will certainly follow the mental faculty's innate view of self and afflictions to continue revolving in the suffering ocean of birth and death, inevitably falling into the three evil destinies.

First fruits who have abandoned the three fetters still have arrogance, including the affliction of arrogance existing in the mental faculty. Second fruits, whose greed, hatred, and delusion have weakened, still have the mental factor of arrogance present. Only at the third fruit is arrogance subdued or a small part abandoned, not yet completely abandoned; complete abandonment occurs at the fourth fruit. The mental faculty's innate grasping at self is harder to abandon than the innate view of self. In sequence: first abandon the innate view of self and the discriminating view of self, realizing the first fruit; then further deepen the contemplation of the two views of self, weaken greed, hatred, and delusion, realizing the second fruit; further deepen the contemplation of the two views of self, cultivate the first dhyāna, abandon afflictions, realizing the third fruit. When the mental faculty's innate view of self is completely abandoned, the innate grasping at self is also completely abandoned, arrogance disappears, and the fourth fruit Arhat is realized.

IV. Breaking ignorance and abandoning afflictions is the correct cultivation

In the Twelve Links of Dependent Origination, the first four links—ignorance, formations, consciousness, and name-and-form—indicate that the birth of name-and-form is the continuation of the suffering of birth and death. The suffering of revolving in birth and death is entirely due to ignorance. Ignorance is delusion; delusion leads to deluded karmic actions, prompting the six consciousnesses to continuously create bodily, verbal, and mental actions of greed, hatred, and delusion, storing seeds of unwholesome karma, and thus the suffering of birth and death continues unceasingly. Therefore, cultivation means breaking ignorance and afflictions; breaking ignorance leads to gaining wisdom.

Ignorance and wisdom are opposing states, like the two ends of a scale rising and falling accordingly. Therefore, when there is wisdom, there are no afflictions; one does not create afflictive unwholesome karma. When there are afflictions, it shows ignorance exists in the mind; any creation of afflictive karma, any improper bodily, verbal, or mental action, indicates that this person's ignorance has not been broken, wisdom has not arisen, and the suffering of birth and death cannot be ended.

The sign of accomplishment in studying Buddhism is breaking ignorance, abandoning afflictions, and increasing wisdom—not how much theoretical knowledge one has learned. Learning theoretical knowledge is ultimately for breaking ignorance and abandoning afflictions. Apart from this purpose, studying the Dharma has no meaning. To end the suffering of birth and death, one must abandon evil and cultivate good; cultivating good leads to the wholesome destinies and liberation; doing evil leads to the evil destinies and the suffering of birth and death. If ignorance is not broken, afflictions not abandoned, no matter how much Buddhist knowledge one learns, it is useless for liberation from the suffering of birth and death. Therefore, mastering much theoretical knowledge is not the direction of cultivation; breaking ignorance, abandoning afflictions, and increasing wisdom are the correct path.