Chapter Eight: Commentary on the Abhidharmakośa Śāstra, Volume Twenty-Three (The Four Kinds of Wisdom: Heard, Reflected, Cultivated, and Realized) 

The wisdom obtained through hearing (śrutamayī prajñā) and the wisdom obtained through reflection (cintāmayī prajñā) arise prior to the four aids to penetration (nirvedha-bhāgīya) — the four wholesome roots of warmth (uṣmagata), summit (mūrdhan), forbearance (kṣānti), and supreme worldly dharmas (laukikāgradharma). These two kinds of wisdom are not yet firm and can be lost when encountering adverse conditions. Only when one cultivates the wisdom obtained through cultivation (bhāvanāmayī prajñā), which follows the wisdom obtained through reflection, does the wisdom of contemplative practice become non-retrogressive. When the wholesome root of forbearance arises among the four wholesome roots, the wholesome roots become non-retrogressive, and the wisdom of contemplative practice also becomes non-retrogressive. Only after completing the cultivation of the four aids to penetration does the wisdom of realization (adhigamajñāna) arise — the wisdom born from the realization of the Four Noble Truths, also known as direct perception wisdom (pratyakṣajñāna), dharmajñāna, anvayajñāna, and so forth. 

Section One: Wisdom Obtained Through Hearing (Śrutamayī Prajñā)

Original Text: The mixed application of mindfulness of dharmas (dharmasmṛtyupasthāna) has four types in total, because the objects differ as the two, three, four, and five skandhas. Only the mindfulness that generally contemplates the five skandhas is what is cultivated here. While abiding in this, one cultivates the four aspects, generally contemplating all body, feeling, mind, and dharmas, namely: impermanence (anitya), suffering (duḥkha), emptiness (śūnyatā), and non-self (anātman). However, while cultivating this mindfulness, there are other wholesome roots that serve as expedient means. One should cultivate them sequentially to make them manifest. This means that when they have matured, one cultivates the mixed application of mindfulness of dharmas.

Explanation: When cultivating mindfulness of dharmas among the four establishments of mindfulness (smṛtyupasthāna), one must also intermittently contemplate mindfulness of body, mindfulness of feelings, and mindfulness of mind. One should not only focus on mindfulness of dharmas but also intermittently focus on the other three mindfulnesses. Because the four objects corresponding to the cultivation of mindfulness of dharmas — the skandhas of feeling, perception, formations, and consciousness — each differ, one must generally contemplate the five skandhas (rūpa, vedanā, saṃjñā, saṃskāra, vijñāna) to cultivate mindfulness of dharmas. Within the practitioner's mind focused on mindfulness of dharmas, one must cultivate the four aspects of the truth of suffering: suffering, emptiness, impermanence, and non-self, generally contemplating the nature of body, feelings, mind, and dharmas as suffering, emptiness, impermanence, and non-self. While cultivating mindfulness of dharmas, there are other wholesome roots, such as warmth, summit, forbearance, and supreme worldly dharmas, which can expediently verify the results of cultivation. The practitioner should cultivate them sequentially, causing the four wholesome roots to manifest one by one. When these four wholesome roots manifest, it indicates that the practitioner has become very proficient in cultivating the mixed application of mindfulness of dharmas.

Original Text: When one is about to cultivate this mindfulness, one should first generally contemplate the aspect of non-self. Next, contemplate arising and cessation. Then contemplate dependent arising. Because the contemplator first contemplates that all conditioned things (saṃskāra) arise and cease from causes, it is easier to enter the gate of contemplation on the connection of cause and effect. Some may wish to first contemplate dependent arising. After this, they induce the contemplation on the three meanings. Following this contemplation without interval, one cultivates the seven skillful stations.

Explanation: When a practitioner is about to cultivate this mindfulness of dharmas, they should first generally contemplate the aspect of non-self focusing on the five skandhas. Then, sequentially contemplate the arising and cessation of the five skandhas — this is contemplating the aspect of impermanence of the five skandhas. Next, contemplate the dependent arising of the five skandhas — this is contemplating the aspect of emptiness of the five skandhas. Because the contemplator first contemplates that body, feelings, mind, and dharmas (all conditioned things) arise and cease dependent on causes and conditions, it becomes easier to contemplate non-self and impermanence from the perspective of the connection between cause and effect, facilitating entry into the principles of the Four Noble Truths. Some people may wish to first observe the dependent arising of the five skandhas, subsequently inducing contemplation focusing on the three meanings of the skandhas, dhātus, and āyatanas. This method of contemplation is the uninterrupted cultivation of the seven skillful stations, meaning observing for each of the five skandhas (rūpa, vedanā, saṃjñā, saṃskāra, vijñāna) their suffering, origin, cessation, path, gratification, danger, and escape.

Original Text: Because one gains skillfulness in the seven skillful stations, one can establish the truths of cause and effect regarding all previously seen objects and contemplate them sequentially. Having thus matured the cultivation of wisdom and concentration, one is then able to establish the truths conducive to direct realization (pratyakṣa). This means separately contemplating suffering, etc., in the desire realm and the form realm. Regarding these eight [truths], one contemplates them sequentially, cultivating the sixteen aspects never cultivated before. Due to the wisdom obtained through hearing, within these eight truths, one initially gives rise to such sixteen-aspect contemplation. It is like seeing various colors through thin silk. Reaching this stage is called the perfection of the wisdom obtained through hearing.

Explanation: Because one has cultivated skillfulness in the seven skillful stations, one can establish the truths of cause and effect regarding all previously contemplated objects, that is, understand the suffering, origin, cessation, and path of the five skandhas, and sequentially contemplate the seven skillful stations of the five skandhas. Having thus skillfully cultivated the wisdom of contemplation and concentration, one can then give rise to the wisdom of truths conducive to the direct realization (pratyakṣa) of the Four Noble Truths. The truths conducive to direct realization refer to the wisdom corresponding to the truth of suffering, truth of origin, truth of cessation, and truth of the path in the desire realm, form realm, and formless realm respectively. Although direct perception wisdom has not yet arisen at this stage, the wholesome root of warmth can arise, not contradicting the principles of the Four Noble Truths.

Thus, regarding the eight principles of the four establishments of mindfulness and the Four Noble Truths, following their sequence, one cultivates the sixteen aspects not previously attained. Due to the wisdom obtained through hearing the Dharma, within the contemplation of these eight truths, one initially gives rise to contemplation characterized by these sixteen aspects. The wisdom at this stage is like seeing all forms through a thin layer of silk — the outline of forms can be seen but is not yet clear; it is hazy and indistinct. Before the wisdom obtained through hearing arises, seeing all dharmas is even more obscure and unclear, with heavy ignorance. When one cultivates to the stage of wisdom obtained through hearing, ignorance becomes slightly thinner. When one cultivates to the wisdom obtained through reflection and cultivation, ignorance becomes even thinner. Only when the wisdom of realization arises is a portion of ignorance eradicated, and the three fetters (saṃyojana) are severed.

Compare the characteristics and cultivation process of the wisdom obtained through hearing described above with your own state to examine to what degree you have cultivated it and whether it is perfected. Even if it is already perfected, this is merely the stage of wisdom obtained through hearing, still very far from the wisdom of realization. If after cultivating for several years, you have not even perfected the wisdom obtained through hearing, you should examine where you are lacking, how to bridge the gap, what measures to take, spur on the horse, and diligently cultivate the path. 

Section Two: Wisdom Obtained Through Reflection (Cintāmayī Prajñā)

Original Text: The wisdom obtained through reflection should be explained according to this standard. Subsequently, one deeply generates weariness and aversion towards saṃsāra and takes delight in the tranquil merits of nirvāṇa. After this, one frequently induces contemplation of aversion to manifest, diligently cultivates expedient means, gradually increasing and surpassing, thereby inducing such supreme wholesome roots conducive to decisive discernment, included within the wisdom obtained through reflection. This is the cultivated mindfulness of dharmas that generally contemplates the universal characteristics.

Explanation: The wisdom obtained through reflection should also be discussed according to the standard for the wisdom obtained through hearing. After the perfection of the wisdom obtained through hearing, one will deeply generate weariness and aversion towards the cycle of birth and death (saṃsāra), becoming weary of the mundane and delighting in the tranquil merits of nirvāṇa. Following this, one will more frequently induce contemplations of aversion towards the world, directly perceiving the repulsiveness of the world. Thus, one will become more diligent in cultivation and contemplation, with contemplation becoming increasingly profound and wisdom increasingly sublime. Ultimately, one induces the factor conducive to discernment (nirvedha-bhāgīya) that accords with the truths of suffering, emptiness, impermanence, and non-self of the five skandhas. At this point, the supreme wholesome roots subsumed under the wisdom obtained through reflection manifest. This is the mindfulness of dharmas that is cultivated, generally contemplating the universal characteristics of the Four Noble Truths focusing on the five skandhas.

"Universal characteristics" (sāmānyalakṣaṇa) refer to the fact that the five skandhas of all sentient beings are equally characterized by suffering, emptiness, impermanence, and non-self; the five skandhas of all sentient beings share these common attributes. In contrast, "particular characteristics" (svalakṣaṇa) refer to the attributes of suffering, emptiness, impermanence, and non-self of the five skandhas of an individual sentient being. Mindfulness of dharmas must be cultivated by sequentially contemplating from both the particular and universal perspectives to achieve perfection.

Here, the characteristics and features of the wisdom obtained through reflection are described. The most important is having a mind of weariness and aversion towards the world of the five skandhas, being weary of the triple realm (traidhātuka), aspiring towards the pure merits of nirvāṇa, and having a mind that accords with the suffering, emptiness, impermanence, and non-self nature of the five skandhas, not contradicting the Four Noble Truths, and having reasoned and true discernment regarding the four establishments of mindfulness, giving rise to the factor conducive to discernment. "Conducive" (anukūla) means accordant, not deviating from the Four Noble Truths. If the mind resists the principles of non-self, impermanence, suffering, and emptiness, then there is no factor conducive to discernment, and the wisdom obtained through hearing is also not perfected and complete.

If a learner has not yet developed aversion towards the world of the five skandhas, still harbors desires and hopes for the world, praises worldly dharmas, is attached to the dharmas of the triple realm, unwilling to relinquish them, clings to worldly relatives, and has deep emotional attachments, then they lack the wisdom obtained through reflection and do not accord with the Four Noble Truths. In this case, the wisdom obtained through cultivation is even less complete, and they are far from realizing the path. Observing the words and actions of many so-called "fruit-attainers" and "mind-realizers," one finds that very few are weary of the world; the vast majority are filled with greed and hope for the world. Therefore, these so-called "fruits" differ greatly from the true fruit. Considering their karmic retribution in future lives is truly lamentable.

Some may say, "We who cultivate the Mahāyāna path aspiring for Buddhahood must preserve the five skandhas and cultivate within the world of the five skandhas, benefiting self and others. We should not be averse to the world of the five skandhas. If one is averse to the world, they are not of the bodhisattva lineage." This statement is mistaken. Bodhisattvas, like śrāvakas and pratyekabuddhas, should develop aversion towards the world, but although averse, they do not abandon it. They absolutely do not, like ordinary people, take delight in the world or cling to it. Knowing clearly that the world is illusory, how could a bodhisattva's wisdom harbor any hope or desire for it? Having desire, greed, or delight indicates a deficiency or flaw in their wisdom, a lack of understanding of the principle of emptiness and illusion. Bodhisattvas know the world is empty and illusory; their minds are detached, without desire or seeking, but for the sake of the path and sentient beings, according to their vows, they must walk in the world. The mind of an ordinary person, however, is not "must" but delights in the world, relishes it, and cannot bear to part with it. Therefore, whether a Hīnayāna learner or a Mahāyāna learner, as long as they cultivate the wisdom obtained through reflection, they will inevitably develop aversion and desire for renunciation towards the world. A bodhisattva who does not renounce desire is not a true bodhisattva.

Both the wisdom obtained through hearing and the wisdom obtained through reflection involve concentration (dhyāna), only the depth of concentration differs. If one lacks even basic, shallow concentration, it is impossible to perfect the wisdom obtained through hearing, let alone the wisdom obtained through reflection and cultivation. Each kind of wisdom is inseparable from concentration. Without concentration, the mind is scattered, mental focus is lacking, and hearing and reflection are incomplete. Shallow concentration yields shallow wisdom; deep concentration yields deep wisdom. In the subsequent process of accumulating the wisdom obtained through cultivation, one must possess the concentration of the "unmanifested absorption" (anāgamya-samādhi) to achieve realization through investigation and thereby attain the path of seeing (darśanamārga). When the concentration of the unmanifested absorption is not yet attained, one can have the wisdom obtained through hearing and reflection, and even some wisdom obtained through cultivation, but the wisdom obtained through cultivation cannot be perfected, and thus one cannot attain the path of seeing.

Original Text: According to the above treatise, this means that after the three meanings and seven stations, etc., one gives rise to the mindfulness of the universal characteristics and enters the warmth [stage]. The contemplation of the three meanings refers to the three categories: skandhas, āyatanas, and dhātus. The seven skillful stations mean: truly knowing the suffering of form, the origin of form, the cessation of form, the path leading to the cessation of form, the gratification in form, the danger in form, and the escape from form. Truly knowing the seven [aspects] of feeling, perception, formations, and consciousness is likewise. Truly knowing form is known by four wisdoms: dharmajñāna, anvayajñāna, worldly wisdom (laukikajñāna), and the wisdom of suffering (duḥkhajñāna).

Explanation: According to the treatise mentioned above, it should be understood that after contemplating the three meanings of the skandhas, dhātus, and āyatanas, and the seven skillful stations, one gives rise to mindfulness of dharmas focusing on the universal characteristics of the five skandhas and enters the wholesome root of warmth. Contemplation of the three meanings refers to the observation of the three dharmas: skandhas, āyatanas, and dhātus. The seven skillful stations mean truly knowing the suffering of the form skandha, the origin of the form skandha, the path leading to the cessation of the form skandha, the gratification in the form skandha, the danger in the form skandha, and the possibility of escape from the form skandha. Truly knowing the seven skillful stations for the feeling skandha, perception skandha, formations skandha, and consciousness skandha follows the same principle as for the form skandha. And truly knowing the form skandha gives rise to four kinds of wisdom: dharmajñāna, anvayajñāna, laukikajñāna, and duḥkhajñāna.

Liberated ones possess ten wisdoms: dharmajñāna, anvayajñāna, laukikajñāna, paracittajñāna, duḥkhajñāna, samudayajñāna, nirodhajñāna, mārgajñāna, kṣayajñāna, and anutpādajñāna. By truly contemplating the seven skillful stations within each of the five skandhas, one truly knows the form skandha with wisdom. The wisdom knowing the form skandha has four kinds: dharmajñāna, anvayajñāna, laukikajñāna, and duḥkhajñāna. Dharmajñāna is the wisdom that knows the non-self, impermanence, suffering, and emptiness of all dharmas in a general way. Anvayajñāna is the wise discernment of similar dharmas within the general dharmas. Laukikajñāna is the skillful response to dharmas within the mundane world, expediently guiding sentient beings according to their sharp or dull faculties. Duḥkhajñāna is the true observation of the world of the five skandhas, knowing with wisdom that all dharmas in the world are suffering and not to be grasped. 

Section Three: The Four Aids to Penetration and Four Wholesome Roots of the Wisdom Obtained Through Cultivation

1. Is the contemplation of the four establishments of mindfulness related to the Four Noble Truths? In the process of contemplating the four establishments of mindfulness, each establishment of mindfulness contemplates the principles of the Four Noble Truths. Combined, this constitutes the observation of sixteen aspects. When the sixteen aspects are fully contemplated, one attains four kinds of wisdom states, which are the four wholesome roots. These four wholesome roots are warmth, summit, forbearance, and supreme worldly dharmas, also called the four aids to penetration (catvāri nirvedha-bhāgīyāni). This is a necessary stage before attaining the path of seeing. The four aids to penetration and the four wholesome roots belong to the wisdom obtained through cultivation. Before this stage, it belongs to the wisdom obtained through hearing and reflection, which is relatively shallow and has not yet perfumed the mental faculty (manas). When the mental faculty is perfumed, is touched, and changes, becoming accordant with suffering, emptiness, impermanence, and non-self, and the factor conducive to discernment arises, then one possesses the wisdom obtained through cultivation. Only when the wisdom obtained through cultivation is perfected and complete can one attain the path of seeing. Therefore, the four aids to penetration are extremely important. Everyone should understand this, and I will gradually explain some teachings on this subject.

The theory of the thirty-seven aids to enlightenment (bodhipākṣikā dharmāḥ) also needs to be supplemented for everyone. I will explain it in slightly more detail so that each person knows whether they are cultivating the thirty-seven aids to enlightenment and to what degree. Finally, I will discuss which relatively coarse afflictions of the desire realm should be abandoned through concentration before attaining the path of seeing. Subtle afflictions can only be abandoned after the path of seeing; they cannot be abandoned before. Afflictions of the form realm are even less possible to abandon. With this, the Hīnayāna teachings are basically sufficient, and there is no need to explain more.

The path of cultivation (bhāvanāmārga) actually consists of ninety percent of the time being spent on personal effort. Very little time is used for hearing the Dharma, absorbing theoretical knowledge to guide practice and avoid deviating onto wrong paths. When the theoretical knowledge absorbed is almost sufficient, it is entirely up to the individual to concentrate single-mindedly on practice. Spending more time studying theory would then be a waste. Therefore, I do not wish to teach too much Dharma in the future, lest it hinder everyone's actual practice. If I find in the future that there are still theoretical deficiencies, I will slowly supplement them. The focus should still be on actual practice; theory is sufficient when it serves its purpose. Greed for more knowledge doesn't help much and wastes time.

During the cultivation stage of the four aids to penetration, because the mental faculty is effectively perfumed, both body and mind undergo changes. The mind becomes purer than before, afflictions become lighter, and bodily, verbal, and mental actions become somewhat purer. Only in this way can one gradually correspond to the mental and behavioral qualities of the sages after the path of seeing, and only then can one attain the path of seeing. Therefore, it is not the case that changes in one's body and mind or the lightening of afflictions mean one has attained the path of seeing or realized the fruit; it is still far from it. Those who always suspect they have "awakened" in the Mahāyāna, if they have not cultivated these dharmas, have not cultivated them perfectly and completely, should henceforth abandon this doubt. There is no need to doubt; you have not awakened. Not even intellectual understanding (解悟). Some people show little or no change in body, mind, or world after their supposed "awakening," merely possessing a bit more knowledge. Some don't even have sufficient knowledge. Such people haven't cultivated the thirty-seven aids to enlightenment, haven't even reached the four aids to penetration, and are merely at the stage of hearing and reflection. Such a misunderstanding is truly enormous. Why does this misunderstanding occur?

2. Knowing that 1+1=2 — what kind of wisdom among the four kinds (heard, reflected, cultivated, realized) does this belong to?

All four kinds of wisdom — heard, reflected, cultivated, and realized — know that 1+1=2. But the difference between these knowings is immense. A one-year-old child can know that 1+1=2. Even a dog, if trained, can know it. A university professor knows that 1+1=2. A mathematician also knows that 1+1=2. How vast is the difference in the middle? 1+1=2 belongs to the difficult problem in Goldbach's Conjecture. Only Chinese mathematicians Chen Jingrun and Hua Luogeng once attempted to prove it, but Hua Luogeng and other mathematicians did not succeed in providing a valid proof. It is unclear whether Chen Jingrun completely proved it. The number of people capable of proving 1+1=2 is less than one in a hundred million. Those capable of attempting the proof are less than one in a hundred million. Those capable of pondering 1+1=2 are less than one in a thousand or ten thousand. But those who merely know that 1+1=2 are countless.

So, for all of us who know that 1+1=2, how substantial is this "knowing"? Similarly, many Buddhists study the principles of the Four Noble Truths and the Tathāgatagarbha doctrine for a few years, or only two or three years, or even just two or three months, and then claim they have "realized" or "awakened." Naturally, the "water content" here is also quite substantial. Most people have not reached the stage of cultivation (bhāvanā); they lack the causes and conditions for true, solid practice. None of the conditions for attaining the path of seeing are fulfilled, so how can one speak of the wisdom obtained through cultivation or realization? Having the wisdom obtained through reflection is already quite good. Therefore, the path of Buddhist study and practice is not so easy to traverse. Do not overestimate yourself or underestimate the Buddha Dharma. Otherwise, old karmas remain unexhausted, new karmas are added, and how can liberation be attained in future lives?

Children in kindergarten, primary school, and middle school — how should they strive to empirically verify that 1+1=2? How should they perfect the causes and conditions for proving 1+1=2? With an empirical verification ratio of one in a hundred million, ten billion, or a hundred billion, how likely do you think it is for these children to empirically verify it in the future? What effort is needed? Unless they are mathematical geniuses, it is almost impossible. For proving 1+1=2, the most important part is the intermediate steps of logical deduction. The result is already given; the intermediate proof process is missing and needs to be filled in. During the proof process, one must forget the result and treat it as unknown. The hardship involved in the proof process can be understood by learning about Chen Jingrun — the cost is immense.

Among Buddhists, there are also some who have studied the Four Noble Truths and the Prajñāpāramitā/Vijñānavāda teachings, but their proportion among all Buddhists is still very, very small. Among these people, there are varying degrees of intellectual understanding and comprehension of Hīnayāna and Mahāyāna dharmas. Among the four kinds of wisdom, most belong to the wisdom obtained through hearing, a minority to the wisdom obtained through reflection, and an extremely small number may possess the wisdom obtained through cultivation. But those who have reached the level of the wisdom of realization are probably exceedingly rare, perhaps one in a hundred million. So, for Buddhists who already know the principles of the Four Noble Truths and the emptiness principle of Tathāgatagarbha/Prajñāpāramitā but have not yet realized them empirically, how should they proceed to realize and directly perceive them? Or for Buddhists who have already comprehended the Buddha Dharma, intellectually understood or awakened to it, how should they proceed to directly realize it empirically? What causes and conditions need to be perfected, what efforts need to be made, to truly realize it empirically?

As for those who have comprehended the Buddha Dharma, intellectually understood or awakened to it, if they wish to realize the Buddha Dharma empirically, they need to forget everything they have comprehended and understood, treat the result as unknown, and not bring it into the process of investigation. This requires having the wisdom obtained through cultivation, actually practicing the thirty-seven aids to enlightenment, śīla, samādhi, prajñā, the six pāramitās of a bodhisattva, perfecting all the conditions for attaining the path of seeing, and engaging in reasoned investigation within profound concentration. Therefore, those who have intellectually understood the Buddha Dharma need to forget what they have understood, let go of the knowledge acquired previously, abandon the mind seeking fame, profit, competition, and vanity, be willing to start from the beginning, step by step, steadily and without haste or impatience. Only then is there a possibility of empirical realization. It requires great cost and hardship in between, but every bit of sweat yields a harvest. No matter the cost, it is worth it.