Section Two: The Good Roots of Patience and the Supreme Mundane Good Root

Original Text:

This good root of the peak gradually increases from the lower to the middle grade, and then from the middle to the upper grade. When it reaches full maturity, another good root arises, called the Patience Dharma. Among the good roots that can accept the truth of the Four Noble Truths, this Patience Dharma is the most supreme; hence, it is called the Patience Dharma. Furthermore, because this stage of patience does not regress, it is named the Patience Dharma. The establishment and progression of this good root of patience all arise from mindfulness of dharmas, which differs from the previous stages. However, this Patience Dharma has lower, middle, and upper grades. The lower and middle grades are the same as the peak method, meaning they fully observe the Four Noble Truths and are capable of fully cultivating the sixteen aspects.

Explanation:

When the good root of the peak method gradually increases from the lower to the middle grade and then to the upper grade until it is fully matured, another good root arises, called the Patience Dharma. Among the good roots that accept the truth of the Four Noble Truths—suffering, origin, cessation, and path—this Patience Dharma is the most supreme; thus, it is called the Patience Dharma. Additionally, because this stage of patience no longer regresses, it is named the Patience Dharma. In the practice of the Four Noble Truths, the ability to endure, accept, and affirm the Four Noble Truths belongs to the supreme grade of the Patience Dharma good root. At this stage, the mind does not regress from the truth of the Four Noble Truths; hence, it is called the Patience Dharma.

The initial arising and gradual progression of this Patience Dharma good root occur during the cultivation of mindfulness of dharmas. The cultivation of the first three mindfulnesses (of body, sensations, and mind) cannot give rise to the Patience Dharma good root, as it is not produced through mixed cultivation. This distinguishes it from the previous good roots of warmth and peak. The Patience Dharma good root is also divided into lower, middle, and upper grades. The lower and middle grades are the same as the peak method, fully observing the Four Noble Truths and cultivating the sixteen aspects.

From the above, it is understood that the Patience Dharma good root does not regress to the point of rejecting the Four Noble Truths. In contrast, the good roots of warmth and peak may regress, meaning the previously arisen conformity to discernment may be lost, and the mind may no longer possess conformity to discernment, no longer follow the Four Noble Truths, and reject the principles of suffering, origin, cessation, and path. The reasons for such regression of wisdom are numerous; any condition may cause wisdom to regress. Those with heavy karmic obstacles may even cease to believe in or study Buddhism. However, after overcoming these karmic obstacles, the courage and faith to study and practice Buddhism may reignite, and the good roots of warmth and peak may be cultivated again. But once the Patience Dharma good root is attained, it will not regress.

Since all four good roots belong to cultivated wisdom—wisdom attained through practice—the wisdom from hearing and contemplation can regress and is not firm. The initial stages of cultivated wisdom can also regress and are not firm. Only in the later stages of cultivated wisdom does it become firm and non-regressing. Once the path of seeing is realized, it will never regress. After attaining the path of seeing, meditative concentration may regress, but the wisdom of the path of seeing never regresses, and the fruition will not be lost. When one cultivates to the third fruition, the first dhyāna may regress and not be maintained forever, but the liberating wisdom and merits of the third fruition never regress, and the fruition is not lost. Before attaining the path of seeing, meditative concentration may not regress, but wisdom may regress. As long as wisdom regresses, the good roots regress, regardless of the state of meditative concentration.

Original Text:

The upper grade differs in that it contemplates only the suffering of the desire realm, as it is adjacent to the Supreme Mundane. This principle confirms that the good roots of warmth and others can fully encompass the suffering of the three realms, etc. The principle is already established, as there is no distinction. This means the yogācāra gradually reduces and simplifies the objects and aspects of each Noble Truth regarding the antidotes for the form and formless realms, etc., until only two moments of attention remain, contemplating the suffering Noble Truth of the desire realm. Before this stage, it is called the middle patience stage. From this stage uninterruptedly arises a superior good root, each moment of each aspect being called the upper patience. This good root arises without continuity. Following the upper patience uninterruptedly arises the Supreme Mundane Dharma.

Explanation:

The upper grade of the Patience Dharma differs from the peak method in that it contemplates only the suffering of the desire realm, as it is adjacent to the Supreme Mundane Dharma. This principle confirms that when the good roots of warmth, peak, and patience arise, they can fully encompass the suffering, etc., of the Four Noble Truths in the three realms. This principle is already established in the mind and requires no further distinction. Thus, the yogācāra gradually reduces and simplifies the objects and aspects of each Noble Truth regarding the antidotes for the form and formless realms, until finally, only two moments of attention remain, contemplating the suffering Noble Truth of the desire realm.

Before this stage, it is called the middle patience stage. From the middle patience stage, a superior good root arises uninterruptedly, each moment of each aspect being called the upper patience. When the Patience Dharma first arises, the good root is not continuous. When cultivated to the upper patience, the good root becomes uninterrupted, and at this point, the Supreme Mundane Dharma arises.

Original Text:

Like the upper patience, the Supreme Mundane Dharma contemplates the suffering Noble Truth of the desire realm, cultivating each aspect in a single moment. Because it is conditioned, it is called mundane. Being the most supreme, it is called the first. This conditioned dharma is supreme among the mundane; hence, it is named the Supreme Mundane Dharma. It has the power of effort, transcends causes of its kind, and induces the arising of the noble path; thus, it is called the most supreme.

Explanation:

Like the upper patience, the Supreme Mundane Dharma contemplates the suffering Noble Truth of the desire realm, completing each of the sixteen aspects in a single moment. However, because this good root is conditioned, it is called mundane. As it is the most supreme in the mundane realm, it is called the first. This conditioned dharma is supreme among the mundane; therefore, it is called the Supreme Mundane Dharma. It has great utility, transcends causes of the ordinary kind, and can induce the arising of the noble path; hence, it is called the most supreme.

Although the Supreme Mundane Dharma still belongs to the mundane realm, it is the most supreme within the mundane. Beyond this is the realization of the noble path of stream-entry, which transcends the mundane, leading toward liberation, gradually departing from the three realms and approaching nirvāṇa. Thus, the four preliminaries are the final preparatory stage before the path of seeing.

Original Text:

These four good roots—warmth, peak, patience, and Supreme Mundane—all have the nature of mindfulness; thus, their essence is wisdom. If combined with their supporting factors, they are all of the nature of the five aggregates. However, the attainment is excluded, lest saints regress and the good roots of warmth, etc., reappear. When the warmth method is initially established, it contemplates the three truths (suffering, origin, cessation), with mindfulness present and cultivating the future four. With each aspect present, it cultivates the future four. When contemplating the truth of cessation, mindfulness is present, cultivating the future one. With each aspect present, it cultivates the future four.

Explanation:

These four good roots—warmth, peak, patience, and Supreme Mundane—all have the nature of mindfulness; thus, their essence is wisdom. If combined with their supporting factors, they are all of the nature of the five aggregates (form, sensation, perception, mental formations, and consciousness), being good roots and wisdom possessed by the consciousness aggregate. However, the attainment (of the path) is excluded, as those who have attained it are saints, whereas the reappearance of the warmth, etc., good roots belongs to those in the preliminary stage. The path of seeing that follows the four good roots marks sainthood. When the warmth method initially arises, it contemplates the three truths (suffering, origin, cessation), with mindfulness present in body, sensations, mind, and dharmas, cultivating the future body, sensations, mind, and dharmas. With each aspect of the Four Noble Truths, it cultivates the future body, sensations, mind, and dharmas. When contemplating the truth of cessation, mindfulness is present in body, sensations, mind, and dharmas, cultivating the future mindfulness of dharmas. With any present aspect of the Four Noble Truths, it cultivates the future body, sensations, mind, and dharmas.

Original Text:

Because this disposition was previously unattained, only those of the same category can cultivate it. Later, during progression, when contemplating the three truths, with each present mindfulness, it cultivates the future four. With each present aspect, it cultivates the future sixteen. When contemplating the truth of cessation, with present mindfulness, it cultivates the future four. With each present aspect, it cultivates the future sixteen. Because this disposition was previously attained, those of different categories can also cultivate it.

Explanation:

Because this śrāvaka disposition had not previously attained the warmth method, only those with the same good roots can cultivate it. Later, when the good roots progress and contemplate the three truths (suffering, origin, cessation), with each present mindfulness, it cultivates the future four mindfulnesses. With each present aspect of the Four Noble Truths, it cultivates the future sixteen aspects. When contemplating the truth of cessation, with present mindfulness, it cultivates the future four mindfulnesses. With each aspect of cessation, it cultivates the future sixteen aspects. Because this disposition had previously attained the warmth method, those in different stages can also cultivate it.

Original Text:

When the peak is initially established, it contemplates the Four Noble Truths, with present mindfulness cultivating the future four. With each present aspect, it cultivates the future sixteen. Later, during progression, when contemplating the three truths, with each present mindfulness, it cultivates the future four. With each present aspect, it cultivates the future sixteen. When contemplating the truth of cessation, with present mindfulness, it cultivates the future four. With each present aspect, it cultivates the future sixteen.

Explanation:

When the peak good root first arises, it contemplates the Four Noble Truths, with present mindfulness cultivating the future four mindfulnesses. With each present aspect of the Four Noble Truths, it cultivates the future sixteen aspects. Later, during progression, when contemplating the three truths (suffering, origin, cessation), with each present mindfulness, it cultivates the future four mindfulnesses. With each present aspect, it cultivates the future sixteen aspects. When contemplating the truth of cessation, with present mindfulness, it cultivates the future four mindfulnesses. With each present aspect, it cultivates the future sixteen aspects.

Original Text:

When patience is initially established and later progresses, it contemplates the Four Noble Truths, with present mindfulness cultivating the future four. With each present aspect, it cultivates the future sixteen. However, during progression, when the objects are simplified, as the objects are simplified, the aspects are not cultivated. The Supreme Mundane Dharma contemplates the suffering truth of the desire realm, with present mindfulness cultivating the future four. With each present aspect, it cultivates the future four, as there is no other category, resembling the path of seeing.

Explanation:

When the Patience Dharma first arises and later progresses, it contemplates the Four Noble Truths, with present mindfulness cultivating the future four mindfulnesses. With each present aspect of the Four Noble Truths, it cultivates the future sixteen aspects. However, as the Patience Dharma progresses and simplifies certain objects, the aspects of those objects are no longer cultivated. The Supreme Mundane Dharma contemplates the suffering truth of the desire realm, with present mindfulness cultivating the future four mindfulnesses. With each present aspect of the suffering truth, it cultivates the future four aspects. Because there are no other categories at this stage, it resembles the path of seeing but is not yet the path of seeing.

Original Text:

A Treatise States: These four superior good roots—warmth, peak, patience, and Supreme Mundane—are called the Conformity to Discernment. On what basis is the name "Conformity to Discernment" established? "Discernment" means decisive judgment and selective discrimination, referring to the noble path, because the noble path can resolve doubts and distinguish the characteristics of the Four Noble Truths. "Portion" means a segment, indicating that what is conformed to is only one portion of the path of seeing—the portion of discernment. Hence, it is named the "Discernment Portion." These four serve as conditions to induce the Discernment Portion. Because they conform to and benefit it, they are named "Conformity to Discernment." Thus, they are called the Conformity to Discernment. These four are all attained through cultivation, not through hearing or contemplation, as they belong solely to the state of meditative equipoise.

Explanation:

A treatise states: These four superior good roots—warmth, peak, patience, and Supreme Mundane—are called the Conformity to Discernment. On what basis is the name "Conformity to Discernment" established? "Discernment" means decisive judgment (resolving doubts) and selective discrimination (distinguishing characteristics), referring to the noble path, because the noble path can resolve doubts and distinguish the characteristics of the Four Noble Truths. "Portion" means a segment, indicating that what is conformed to is only one portion of the path of seeing—the portion of discernment. Hence, it is named the "Discernment Portion."

Using the four good roots—warmth, peak, patience, and Supreme Mundane—as conditions, they induce the Discernment Portion. Because they conform to and benefit the noble path, they are named "Conformity to Discernment." Thus, they are called the Conformity to Discernment. These four good roots are all attained through cultivation, not through hearing or contemplation, as they belong solely to the state of meditative equipoise.