Chapter Five   The Merits of the Arhat

Original Text: From this diamond-like samadhi, one uninterruptedly and permanently destroys all the coarse seeds of the category of defilements. The mind is thereby completely liberated from those defilements, attaining ultimate purification of lineage. Simultaneously with the complete exhaustion of all defilements, the wisdom of exhaustion arises. Because the causes are exhausted, future painful results will absolutely not arise. At that very moment, the wisdom of non-arising arises. At that time, one becomes an Arhat. All outflows have ceased, what was to be done has been done, and there is nothing further to be done. One has realized one's own aim, exhausted all bonds of existence, has rightly practiced the holy teaching of the Tathagata, and is well-liberated in mind.

Explanation: From this diamond-like samadhi onward, one uninterruptedly and permanently severs all the coarse seeds of the category of defilements. The mind is thereby completely liberated from all defilements, attaining ultimate purification of lineage. Simultaneously with the complete exhaustion of all defilements, the worldly wisdom of exhaustion arises. Because the causes of defilements are exhausted, the painful results in future lives will absolutely not arise. Simultaneously with the exhaustion of defilements, the wisdom of non-arising regarding the five-aggregate world arises. At this time, the third-fruit practitioner becomes a fourth-fruit Arhat. All outflows have ceased, what was to be done has been done, there is no further existence, the bonds of the three realms are exhausted. One has perfectly practiced the holy teaching of the Tathagata and is well-liberated in mind.

The fourth-fruit Arhat possesses the uninterrupted wisdom of exhaustion and the wisdom of non-arising. The uninterrupted wisdom of exhaustion refers to the wisdom capable of uninterruptedly exhausting all worldly defilements, extinguishing all suffering of the threefold world, knowing how to transcend the threefold world and attain liberation. Such wisdom is called the uninterrupted wisdom of exhaustion. The wisdom of non-arising refers to realizing the suffering, emptiness, impermanence, and non-self of the five-aggregate world, understanding that the five-aggregate world is illusory, therefore unarisen and unreal. Such wisdom is called the wisdom of non-arising.

Original Text: One has already fully accomplished the ten non-learning dharmas, namely, non-learning right view, right thought, up to non-learning right liberation and right knowledge. In all abidings and mental engagements, one can turn freely according to one's own mind. Wherever one delights to abide, whether in holy abidings, divine abidings, or pure abidings, one can immediately dwell there. Whatever righteous dharmas one delights to contemplate, which can lead to the wholesome benefits of the worldly or the supramundane, one can immediately contemplate them.

Explanation: One has already fully accomplished the ten non-learning dharmas: Non-learning right view, right thought, right speech, right action, right mindfulness, right concentration, right livelihood, right effort, and up to non-learning right liberation and right knowledge. These ten dharmas are all fully accomplished and no longer require study. In all states of abiding and mental engagements, one can operate freely according to one's own mind. Wherever one delights to dwell, whether in holy abodes, divine abodes, or pure abodes, one can immediately abide there. Whatever righteous dharmas one delights to contemplate, which can lead to the wholesome benefits of the worldly or the supramundane, one can immediately contemplate them.

Original Text: The holy abodes refer to abiding in emptiness, abiding in wishlessness, abiding in signlessness, and abiding in the cessation attainment. The divine abodes refer to abiding in the various dhyanas and the formless attainments. The pure abodes refer to abiding in loving-kindness, abiding in compassion, abiding in sympathetic joy, and abiding in equanimity. Furthermore, at that time, one reaches the ultimate culmination, is ultimately free from defilement, and has ultimately realized the limit of the pure holy life. Having abandoned all fetters, having emerged from the deep pit, having crossed the deep moat, having vanquished Mount Isika, one is a true sage. Having destroyed the banner of arrogance, one has severed the five branches [of defilements] and accomplished the six branches.

Explanation: The holy abodes refer to abiding in emptiness, abiding in wishlessness, abiding in signlessness, and abiding in the cessation attainment. The divine abodes refer to the various states of meditative concentration, all formless abodes. The pure abodes refer to abiding in loving-kindness, abiding in compassion, abiding in sympathetic joy, and abiding in equanimity. Furthermore, at the time of exhausting all defilements, one reaches the ultimate culmination, is ultimately without stain, ultimately realizes the limit of the pure holy life, abandons all critical points, has already emerged from the deep pit, has already crossed the deep moat, and is already able to subdue that Mount Isika (pride). One is a true sage, having destroyed the banner of arrogance, having severed the five branches of defilements (greed, hatred, delusion, conceit, doubt) and accomplished the six branches of merit (morality, concentration, wisdom, liberation, knowledge and vision of liberation).

Original Text: One constantly guards the four grounds of reliance. Utterly remote, uniquely abiding in truth, one abandons seeking, possesses undefiled thoughts. The body's activity is pacified, the mind is well-liberated, wisdom is well-liberated. Utterly unique, without companion, right conduct is established. One is said to have drawn near the Supreme Lord, fully accomplished the six abidings of constancy. That is, having seen forms with the eye, without joy or sorrow, one abides in supreme equanimity, with right mindfulness and right knowledge. Similarly, having heard sounds with the ear, having smelled scents with the nose, having tasted flavors with the tongue, having felt tangibles with the body, having cognized dharmas with the mind, one is without joy or sorrow, abides in supreme equanimity, with right mindfulness and right knowledge.

Explanation: One constantly guards the four grounds of reliance: the Buddha, the Dharma, the Sangha, and the precepts. Removed from all worldly dharmas, liberated and unobstructed, the mind uniquely abides in the single truth. Without seeking anything in the five-aggregate world, thoughts are pure and undefiled. Coming, going, and resting are easy and at ease, without attachment. The mind is well-liberated, wisdom is well-liberated. In the world, the mind is companion to no dharma, not bound to any dharma, not possessing the characteristics of any dharma. Right conduct is established; one is said to have drawn near the Supreme Lord, the Buddha World-Honored One. One is fully accomplished in the six abidings of constancy: that is, having seen forms with the eye, without joy or sorrow, one abides in supreme equanimity, with right mindfulness and right knowledge. Similarly, after hearing sounds with the ear, smelling scents with the nose, tasting flavors with the tongue, feeling tangibles with the body, and cognizing dharmas with the mind, one is equally without joy or sorrow, abides in supreme equanimity, with right mindfulness and right knowledge.

Original Text: At that time, the experiencing of greed is completely and permanently exhausted without remainder. The experiencing of hatred is completely and permanently exhausted without remainder. The experiencing of delusion is completely and permanently exhausted without remainder. Because greed, hatred, and delusion are all permanently exhausted, one does not create any evil, associates with all that is wholesome. One's mind is like space or pure water, like excellent fragrant sandalwood. Universally for all, Indra and heavenly kings offer reverence and worship. Abiding in the realm of nirvana with residue, having crossed the ocean of birth and death, one has reached the other shore. This is also called upholding the final body.

Explanation: At this time, the Arhat has completely and permanently exhausted without remainder the greed that arises when experiencing sense objects. The hatred that arises when experiencing sense objects is completely and permanently exhausted without remainder. The delusion that arises when experiencing sense objects is completely and permanently exhausted without remainder. Because greed, hatred, and delusion are all permanently exhausted, one no longer creates any evil karma, cultivates wholesome dharmas. One's mind is like space and pure water, like excellent fragrant sandalwood. Universally, emperors and heavenly kings offer reverence and worship. Abiding in the realm of nirvana with residue, having crossed the ocean of birth and death, one has reached the other shore. This is also called upholding the final body.

Original Text: Due to the natural cessation of the aggregates produced by past karmic defilements, because there is no further grasping, because there is no continuity, one attains nirvana in the realm of nirvana without residue. Herein, there is no one who attains nirvana, just as there is no transmigrator in birth and death. There is only the permanent cessation of all suffering, quiescence, coolness, and extinction. Only this place is the most peaceful, namely, the abandonment of all bases, the exhaustion of craving, detachment from desire, the permanent cessation of nirvana.

Explanation: Due to the natural cessation of the five aggregates produced by past karmic defilements, there is no further grasping of the threefold world, and future lives will never continue. One attains nirvana in the realm of nirvana without residue, yet there is no one who attains nirvana. Similarly, there is no transmigrator in birth and death. There is only the permanent cessation of all suffering, quiescence, coolness, the extinction of all dharmas. Only this place of nirvana is the most peaceful, the abandonment of all bases, the complete exhaustion of craving, detachment from all desire, the permanent cessation of the five aggregates, entry into nirvana without residue.

Original Text: It should be understood that herein, the Arhat monk, whose outflows are permanently exhausted, cannot engage in five kinds of actions: Firstly, he cannot intentionally take the life of any sentient being. Secondly, he cannot take what is not given. Thirdly, he cannot engage in unchaste conduct or practice sexual desire. Fourthly, he cannot knowingly speak falsely. Fifthly, he cannot hoard and enjoy material possessions for sensual enjoyment. Moreover, he cannot falsely speculate that pleasure and pain are made by oneself, made by another, made by both, or arisen without cause. Furthermore, he cannot be terrified by all improper topics. Nor can he, upon seeing clouds, thunder, lightning, calamitous hail, and various frightening things, deeply generate fear and terror.

Explanation: You should know that attaining the Arhat fruit manifests such characteristics. The Arhat monk, whose defilement outflows are permanently exhausted, no longer commits the following five actions: Firstly, he cannot intentionally resolve to kill the lives of sentient beings. Secondly, he cannot take what is not given without the other's permission. Thirdly, he cannot engage in impure conduct involving sexual desire. Fourthly, he cannot knowingly speak falsely. Fifthly, he cannot hoard and enjoy material possessions used for sustaining life. The Arhat also cannot falsely speculate that pleasure and pain are made by their own nature, or made by Ishvara (Lord), or made by both their own nature and Ishvara, or arisen without cause. Moreover, he cannot deeply generate shock, fear, and terror upon seeing dark clouds, thunder, lightning, hail, and various frightening things.

Original Text: It should be understood that herein, the mental engagement included in the diamond-like samadhi is called the mental engagement of the culmination of application. The mental engagement included in the supreme Arhat fruit is called the mental engagement of the fruition of the culmination of application. Through these and other various mental engagements, relying on the supramundane path, one attains the ultimate. All such things are called the stage of the śrāvaka. This is the foundation of all teachings corresponding to śrāvakas, spoken by all Perfectly Enlightened Ones. It is like how all names, phrases, and syllables are the foundation for composing treatises, mantras, and heterodox doctrines.

Explanation: It should be understood that in the path of cultivation, the mental engagement included in the diamond-like samadhi is called the mental engagement of the culmination of application. The mental engagement included in the supreme Arhat fruit is called the mental engagement of the fruition of the culmination of application. Through these various mental engagements, relying on the supramundane path, one can realize the ultimate. All such categories are called the stage of the śrāvaka. This is the foundation of all teachings corresponding to śrāvakas, spoken by all Perfectly Enlightened Ones, the Buddhas. It is like how all names, phrases, and syllables are the foundation for composing treatises, mantras, and heterodox doctrines.