Chapter Four   The Merits of Cultivation

Original Text: It should be understood that herein, through the deliberate attention of observation, one repeatedly observes throughout all cultivation what has been abandoned and what has not been abandoned. One correctly cultivates according to the path as it has been attained. Furthermore, herein, what is meant by the intrinsic nature of cultivation? What is meant by the function of cultivation? What is meant by the classification of cultivation? It is said that through deliberate attention in the state of concentration, one cultivates and increases wholesome conditioned phenomena, both worldly and supramundane. Through uninterrupted effort and earnest application, one causes the mind to continuously abide, uniting with the essential nature of those [wholesome phenomena]. This is called the intrinsic nature of cultivation.

Explanation: In the process of cultivating the path, due to the deliberate attention of observation, one repeatedly observes the afflictions one has abandoned and those not yet abandoned throughout all cultivation practices. One cultivates correctly and appropriately according to the path that should be cultivated. In the process of cultivating the Four Noble Truths, what is meant by the intrinsic nature of cultivation? What is meant by the function of cultivation? What is meant by the classification of cultivation? Through deliberate attention cultivated within meditative concentration, one continuously cultivates wholesome conditioned phenomena of the worldly and supramundane, diligently cultivates wholesome actions, practices goodness without interruption, and zealously cultivates virtue. This causes the mind to continuously abide in wholesome dharmas, uniting the mind with the essential nature of the wholesome. This is called the intrinsic nature of cultivation.

Original Text: It should be known that the function of cultivation is briefly of eight kinds. First, there is a class of dharmas attained through cultivation. Second, there is a class of dharmas made manifest through cultivation. Third, there is a class of dharmas purified through cultivation. Fourth, there is a class of dharmas expelled through cultivation. Fifth, there is a class of dharmas known through cultivation. Sixth, there is a class of dharmas abandoned through cultivation. Seventh, there is a class of dharmas realized through cultivation. Eighth, there is a class of dharmas distanced through cultivation.

Explanation: The function of cultivation is briefly of eight kinds: First, there is a class of dharmas attained only through cultivation; second, there is a class of dharmas made manifest only through cultivation; third, there is a class of dharmas purified only through cultivation; fourth, there is a class of dharmas expelled only through cultivation; fifth, there is a class of dharmas known only through cultivation; sixth, there is a class of dharmas abandoned only through cultivation; seventh, there is a class of dharmas realized only through cultivation; eighth, there is a class of dharmas distanced only through cultivation.

Original Text: If a previously unattained supreme wholesome dharma is attained through cultivation, it is called 'attained through cultivation'. If a previously attained dharma is caused to become manifest through cultivation, it is called 'made manifest through cultivation'. If a previously attained dharma was not made manifest, but through cultivating dharmas of that kind, it is caused to become manifest, caused to become purified, arising freshly bright and pure, it is called 'purified through cultivation'. If, due to loss of mindfulness, a defiled dharma arises, and through the power of cultivating wholesome dharmas, one becomes unable to endure it, abandons, transforms, and expels it, it is called 'expelled through cultivation'.

Explanation: If a previously unattained supreme wholesome dharma is attained through cultivation, it is called 'attained through cultivation'. If a previously attained wholesome dharma is caused to become manifest through cultivation, it is called 'made manifest through cultivation'. If a wholesome dharma was previously attained but not made manifest, yet through cultivating dharmas of that kind, it is caused to become manifest, caused to become more purified, arising freshly bright and pure, it is called 'purified through cultivation'. If, due to loss of mindfulness, a defiled dharma arises, and because of the power cultivated through wholesome dharmas, the mind becomes unable to endure the defiled dharma, thus abandoning and expelling the defiled dharma, this is called 'expelled through cultivation'.

Original Text: If dharmas that should be abandoned have not yet arisen, through the power of cultivating wholesome dharmas, one understands them as like a disease, deeply detesting and rejecting them in mind; understands them as like a boil, like an arrow, obstructing [the understanding of] impermanence, suffering, emptiness, and selflessness, deeply detesting and rejecting them in mind. This is called 'known through cultivation'. Having understood thus, through repeated cultivation, the uninterrupted path arises, abandoning all afflictions. This is called 'abandoned through cultivation'. Having abandoned the afflictions, one attains liberation. This is called 'realized through cultivation'. As one progressively advances towards the wholesome dharmas of higher stages, so too the dharmas of the lower stages, already abandoned, become increasingly distant, up to the ultimate [distancing]. This is called 'distanced through cultivation'. It should be known that these are the eight kinds of cultivation function.

Explanation: If dharmas that should be abandoned have not yet arisen, through the power cultivated by wholesome dharmas, one understands the dharmas that should be abandoned as being like a disease, deeply detesting them in mind; understands the dharmas that should be abandoned as being like a boil, like a poisonous arrow, obstructing the wisdom of impermanence, suffering, emptiness, and selflessness. Thus, deep aversion arises in the mind. This is called 'known through cultivation'. Having thus understood the intrinsic nature of the dharmas that should be abandoned, due to repeated cultivation, the uninterrupted path arises, abandoning all afflictions. This is called 'abandoned through cultivation'. Having abandoned the afflictions, one attains liberation, called 'realized through cultivation'. Progressing thus continuously towards the wholesome dharmas of higher stages, causing the afflictions of the lower stages to be abandoned, the dharmas of the lower stages become increasingly distant from oneself, up to ultimate distancing, called 'distanced through cultivation'. The above are the eight kinds of cultivation function.

Original Text: It should be known that this cultivation has eleven classifications. First, śamatha cultivation. Second, vipaśyanā cultivation. Third, worldly path cultivation. Fourth, supramundane path cultivation. Fifth, inferior path cultivation. Sixth, middling path cultivation. Seventh, superior path cultivation. Eighth, preparatory path cultivation. Ninth, uninterrupted path cultivation. Tenth, path of liberation cultivation. Eleventh, path of advancement cultivation.

Explanation: The practitioner should know that the classifications and distinctions of this cultivation are eleven: First, the cultivation method of śamatha (calm abiding) and meditative concentration; second, the cultivation method of vipaśyanā (insight) and wisdom; third, cultivation of the worldly path; fourth, cultivation of the supramundane path; fifth, cultivation of the inferior path; sixth, cultivation of the middling path; seventh, cultivation of the superior path; eighth, cultivation of the four preparatory paths; ninth, cultivation of the uninterrupted path; tenth, cultivation of the path of liberation; eleventh, cultivation of the path of advancement.

Original Text: Śamatha cultivation means causing the mind to abide peacefully through nine kinds of practice, as previously explained. Vipaśyanā cultivation is also as previously explained. Worldly path cultivation means seeing the coarse aspects in the lower realms and seeing the peaceful aspects in the higher realms, up to being able to progress to the base of nothingness, being free from desire in all realms. Supramundane path cultivation means correctly contemplating that suffering is truly suffering, the origin is truly the origin, cessation is truly cessation, the path is truly the path. Through the supramundane Noble Path of right view, etc., one is able to progress up to the base of neither perception nor non-perception, being free from desire in all realms.

Explanation: Śamatha cultivation uses nine methods to cause the mind to abide peacefully, as explained previously. Vipaśyanā cultivation is also as explained previously. The meaning of worldly path cultivation is seeing the coarse aspects in the lower realms (the desire realm) and seeing the peaceful aspects in the higher realms (the form realm and formless realm), up to being able to progress to the base of nothingness, being free from desire and attachment in all realms, unimpeded in the worldly sense. The meaning of supramundane path cultivation is being able to correctly contemplate that the truth of suffering is truly suffering, the truth of origin is truly the origin, the truth of cessation is truly cessation, the truth of the path is truly the path. Due to possessing the supramundane Noble Path of right view, etc., one is able to progress up to the base of neither perception nor non-perception, being free from desire and attachment in all realms, unimpeded by the supramundane path.

Original Text: Inferior path cultivation means that thereby one is able to abandon the coarsest, superior afflictions. Middling path cultivation means that thereby one is able to abandon all middling afflictions. Superior path cultivation means that thereby one is able to abandon all the final inferior afflictions to be abandoned.

Explanation: Inferior path cultivation means that due to this kind of cultivation, one is able to abandon the coarsest, most severe afflictions. Middling path cultivation means that due to this kind of cultivation, one is able to abandon all middling afflictions. Superior path cultivation means that due to this kind of cultivation, one is able to abandon all the final inferior afflictions that should be abandoned.

Original Text: Preparatory path cultivation means that thereby one initiates preparatory practices for abandoning afflictions. Uninterrupted path cultivation means that thereby one correctly abandons afflictions. Path of liberation cultivation means that thereby, either immediately after abandoning [afflictions], one attains liberation, or one attains liberation. Path of advancement cultivation means that thereby, from then on, one cultivates superior wholesome dharmas until the preparatory practices that counteract the afflictions of other stages do not arise, or until one does not arise [in samsara], progressing to the ultimate stage. It should be known that these are the eleven classifications of cultivation.

Explanation: Preparatory path cultivation means that due to this kind of cultivation, one initiates preparatory practices for abandoning afflictions. Uninterrupted path cultivation means that due to this kind of cultivation, one truly abandons afflictions, and abandons them forever; it is called the uninterrupted path. Path of liberation cultivation means that due to this kind of cultivation, one is able to abandon afflictions without interval and attain liberation. Path of advancement cultivation means that due to this kind of cultivation, from then on one cultivates even more superior wholesome dharmas, such that the afflictions of other realms do not arise, the dharmas that counteract and serve as preparatory practices also do not arise, and one progresses to the ultimate stage of the four right abandonments, never again taking birth in the three realms of the world. These are the eleven classifications of cultivation.

Original Text: Thus, for one who diligently cultivates this cultivation, from time to time one should correctly observe all afflictions, whether abandoned or not abandoned. From time to time, one should deeply detest and renounce detestable dharmas in mind. From time to time, one should deeply rejoice in and admire admirable dharmas in mind. This is called the deliberate attention of delight. By closely cultivating and repeatedly cultivating this deliberate attention of delight, one becomes capable of completely and forever abandoning all afflictions to be abandoned by the path of cultivation. The final stage of learning arises, likened to the vajropama-samādhi (diamond-like concentration). Due to the arising of this [samādhi], one is then able to forever abandon all afflictions to be abandoned by the path of cultivation.

Explanation: For one who diligently cultivates in this way, one should correctly observe at all times whether all afflictions have been abandoned or not yet abandoned; at all times, one should deeply detest and renounce detestable dharmas; at all times, one should deeply rejoice in and admire admirable dharmas. This is called the deliberate attention of delight. The practitioner closely cultivates this deliberate attention of delight, and due to much cultivation, becomes able to completely and forever abandon all afflictions to be abandoned by the path of cultivation. The final stage of learning then arises; this stage is likened to the vajropama-samādhi (diamond-like concentration). Due to the arising of this final stage of learning, one is then able to forever abandon all afflictions to be abandoned by the path of cultivation.

This final stage of learning is the stage of the third fruit (anāgāmin). The first fruit, second fruit, and third fruit are stages with more to learn (śaikṣa). At the third fruit stage, having completely abandoned all afflictions, one attains the fourth fruit (arhat), the stage with nothing more to learn (aśaikṣa). From then on, there are no more dharmas to cultivate, no more afflictions to abandon; it is called 'nothing more to learn'.

Original Text: Question: For what reason is this samādhi called 'vajropama' (diamond-like)? Answer: Just as a vajra (diamond), compared to all other jewels such as mani-pearls, genuine pearls, vaidūrya (lapis lazuli), conch shells, jade, coral, etc., is the most solid, able to pierce and destroy other jewels, while other jewels cannot pierce or destroy it. Similarly, this samādhi is the highest, supreme, and most solid among all the samādhis of those with more to learn (śaikṣa). It is able to destroy all afflictions; it cannot be obscured or subdued by superior afflictions. Therefore, this samādhi is called 'vajropama' (diamond-like).

Explanation: Question: For what reason is this samādhi named with the simile of a diamond? Answer: For example, a diamond, compared to all mani-pearls, pearls, vaidūrya (lapis lazuli), conch shells, jade, coral, and other jewels, is the most solid. It can pierce and destroy other jewels but cannot be pierced or destroyed by other jewels. This samādhi, among all the samādhis of those with more to learn (śaikṣa), is the highest, most supreme, and most solid. It can destroy all afflictions; it is not something that superior afflictions can obscure or subdue. Therefore, this samādhi is named with the simile of a diamond.

The stages from the first fruit (sotāpanna) to the third fruit (anāgāmin) are stages with more to learn (śaikṣa), because there are still residual afflictions not yet abandoned, still dharmas to cultivate in order to abandon afflictions. The complete abandonment of afflictions is the fourth fruit (arhat). Since there are no more outflows (āsrava), no more afflictions to abandon, no more dharmas to cultivate, and no further need to study the truths of the liberating path, having reached ultimate purity and liberation from all existences in the three realms, it is called the stage with nothing more to learn (aśaikṣa). The stages before the third fruit are not like this. The samādhi attained at the third fruit is more supreme than that of the first and second fruits; it is the most solid and is called the vajropama-samādhi (diamond-like concentration).