Madhyama Āgama, Tenth Discourse on the Exhaustion of the Outflows (2)

Original text: There are seven dharmas for cutting off the defilements, afflictions, sorrow, and distress. What are the seven? Defilements are cut off through view; defilements are cut off through protection; defilements are cut off through separation; defilements are cut off through proper use; defilements are cut off through endurance; defilements are cut off through removal; defilements are cut off through contemplation.

Explanation: There are seven methods for cutting off the defilement-outflows and eliminating sorrow, grief, and distress. What are these seven? The defilement-outflows of existence in the three realms are cut off through knowledge and view; the defilement-outflows of existence in the three realms are cut off through guarding the faculties; the defilement-outflows of existence in the three realms are cut off through separation from unwholesome dharmas; the defilement-outflows of existence in the three realms are cut off through proper use; the defilement-outflows of existence in the three realms are cut off through forbearance; the defilement-outflows of existence in the three realms are cut off through removal; the defilement-outflows of existence in the three realms are cut off through contemplation.

Original text: How are defilements cut off through view? Ordinary foolish people who have not heard the true Dharma, have not encountered true spiritual guides, do not know the noble Dharma, are not disciplined by the noble Dharma, and do not know the Dharma as it truly is, because they do not contemplate correctly, come to think thus: "Did I exist in a past life? Did I not exist in a past life? By what cause did I exist in a past life? How was I in a past life? Will I exist in a future life? Will I not exist in a future life? By what cause will I exist in a future life? How will I be in a future life?" They doubt their own body, wondering what it is and how it is; where do these sentient beings come from, and where will they go? On account of what cause did they originally exist, and on account of what cause will they exist?

Explanation: What does it mean that the defilement-outflows of the three realms are cut off through knowledge and view? Ordinary foolish people cannot hear the true Dharma, cannot encounter true spiritual guides, do not know the Dharma of the noble ones, cannot master the Dharma of the noble ones, do not know the true dharmas of the world, and cannot contemplate correctly. Thus thoughts such as these arise: "I did exist in a past life; I did not exist in a past life; by what cause did I exist in a past life; how was my past life; I will exist in a future life; I will not exist in a future life; by what cause will I exist in a future life; how will my future life be." They doubt what their own physical body is like and why it is this way; they also wonder where sentient beings actually come from and where they should go after death; on account of what cause did sentient beings originally exist, and on account of what cause should sentient beings exist.

Original text: Because of such incorrect contemplation, among the six views, as each view arises, they give rise to the belief that there truly is a spirit (ātman); as this view arises, they give rise to the belief that there truly is no spirit; as this view arises, they give rise to the view that the spirit sees the spirit; as this view arises, they give rise to the view that the spirit sees what is not spirit; as this view arises, they give rise to the view that what is not spirit sees the spirit; as this view arises, they give rise to the view that this is the spirit, which can speak and know, can act and instruct action, can rise and instruct rising, is born in various places, and receives retribution of good and evil — it certainly comes from nowhere, certainly does not exist, and certainly should not exist. This is called the defect of views, being swayed by views, bound by the fetter of views. Because of this, ordinary foolish people undergo the suffering of birth, aging, sickness, and death.

Explanation: Because ordinary people are ignorant, they have these improper contemplations. Among these six view-positions, following the arising of their views, they give rise to their own thoughts and notions, believing that there truly exists a controller called a spirit (ātman); or, following the arising of their views, they give rise to their own viewpoints, believing that there truly is no spirit existing to govern sentient beings; or, following the arising of their views, they give rise to the view that there truly is something called a spirit within sentient beings that can see this spirit; or they believe that there truly is something called a spirit within the bodies of sentient beings that can know that no spirit exists within the bodies of sentient beings; or they believe that there is no spirit within the bodies of sentient beings to see the spirit; or they believe that this itself is the spirit, which can speak, can perceive, can act, can instruct action, can rise and lie down, can instruct rising and lying down; it can be born in such-and-such a place and receive retribution of good and evil; it certainly comes from nowhere, certainly does not exist, and certainly should not exist. These thoughts, viewpoints, and opinions of ordinary people are the defects produced by their incorrect views; they are swayed by their own views and bound by the fetters of their own views. Therefore, ordinary people must undergo the suffering of birth, aging, sickness, and death.

Original text: The noble disciples of extensive learning who have heard the true Dharma, encountered true spiritual guides, been disciplined by the noble Dharma, and know the Dharma as it truly is — knowing suffering as it truly is, knowing the arising of suffering, knowing the cessation of suffering, knowing the path to the cessation of suffering as it truly is — having thus known as it truly is, the three fetters are exhausted. When the three fetters of view of self, grasping at precepts, and doubt are exhausted, one attains srotāpanna, does not fall into evil destinies, is certain to proceed toward right awakening, and after at most seven more existences — seven rounds between the heavens and the human world — reaches the end of suffering. For those who do not know and see thus, afflictions, sorrow, and distress arise; for those who know and see thus, afflictions, sorrow, and distress do not arise. This is called cutting off defilements through view.

Explanation: The noble disciples of extensive learning hear the true Dharma, encounter true spiritual guides, discipline their own minds with the noble Dharma, and know the most true Dharma; they truly know suffering as it is, know how suffering ceases, and truly know the path of cultivation for the cessation of suffering. After knowing the true principles of the five-aggregate world in this way, the three fetters will be completely severed. When the view of self, the view of grasping at precepts, and the view of doubt are severed, one attains the fruit of srotāpanna. From then on, one no longer falls into evil destinies and will certainly proceed toward true and correct awakening; after at most seven rounds of passing between the heavens and the human world in the three realms, one extinguishes the suffering of the three realms and reaches the far shore of suffering. If one does not possess such knowledge and view, afflictions and sorrow will arise; if one possesses these views, one will not suffer afflictions and sorrow. This is the principle of cutting off the defilement-outflows of the three realms through knowledge and view.