Different Views Lead to Different Practices

If an ordinary person's view is the same as the Buddha's view, the ordinary person becomes a Buddha. If an ordinary person's view is the same as that of an arhat of the fourth fruit, the ordinary person becomes an arhat of the fourth fruit. If an ordinary person's view is the same as that of an anāgāmin, the ordinary person becomes an anāgāmin. If an ordinary person's view is the same as that of a sakṛdāgāmin, the ordinary person becomes a sakṛdāgāmin. If an ordinary person's view is the same as that of a srotāpanna, the ordinary person becomes a srotāpanna. If an ordinary person's view is the same as that of one oriented toward the first fruit, the ordinary person becomes one oriented toward the first fruit, soon to eradicate the view of self (satkāya-dṛṣṭi).

If an ordinary person's view is the same as that of a bodhisattva who has seen the mind, the ordinary person will see the mind and attain enlightenment. If an ordinary person's view is the same as that of a bodhisattva of the first bhūmi, the ordinary person becomes a bodhisattva of the first bhūmi. If it is the same as the view of a bodhisattva of the second bhūmi, the ordinary person becomes a bodhisattva of the second bhūmi. If an ordinary person's view is the same as that of a bodhisattva of equal enlightenment, the ordinary person becomes a bodhisattva of equal enlightenment.

One realizes only as far as one sees; if the view is not ultimate, the realization is not ultimate. Between the first fruit and the fourth fruit, wisdom and views are completely different, so realization is different, actions and conditioning are different, and bodily, verbal, and mental actions are different. Who could claim that the view of a srotāpanna is the same as the view of an arhat of the fourth fruit? Who could claim that the view of a bodhisattva who has just seen the mind is the same as the view of a bodhisattva of equal enlightenment or of a Buddha? Because views differ, wisdom differs, ignorance differs, words and deeds differ, bodily, verbal, and mental actions differ, and thus the stages of realization differ.

A srotāpanna, because their seeing is not yet thoroughly penetrating, still needs to continue studying the Four Noble Truths, and needs to continue the contemplative practice (vipaśyanā-caryā) on the selflessness of the five aggregates (pañca-skandha) and the eighteen realms. As wisdom further advances, they become a sakṛdāgāmin. Continuing to cultivate and grow in wisdom, their view becomes more penetrating, meditative concentration (samādhi) arises, wisdom advances, and afflictions are eradicated, so they become an anāgāmin. Continuing contemplative practice, their view becomes even more penetrating, afflictions are completely eradicated, and they become an arhat of the fourth fruit.

The same is true of the Mahāyāna Dharma: it is all because views differ, wisdom differs, afflictions and ignorance differ, and therefore conduct differs.

Delusions of deliberation arise because incorrect views cause afflictive delusions in one's thinking. If one's views are completely correct—correct like the Buddha's—then there are no delusions of deliberation at all, no afflictive habits, and no ignorance. Therefore, the failure to eradicate delusions of deliberation is the result of one's view not being thoroughly penetrating.

Differences in view lead to differences in delusions of deliberation. Even within the same stage of realization, views differ, conduct differs, delusions of deliberation differ, and the time needed to cultivate to the next stage also differs. If everyone's views were identical, there would be no disputes or controversies.