The Wholesome Root of Patience and the Foremost Wholesome Root in the World

Abhidharmakośa-śāstra, Volume Twenty-Three (4)

Original text:此顶善根。下中上品。渐次增长。至成满时。有善根生。名为忍法。于四谛理。能忍可中。此最胜故。又此位忍。无退堕故。名为忍法。此忍善根。安足增进。皆法念住。与前有别。然此忍法。有下中上。下中二品。与顶法同。谓具观察。四圣谛境。及能具修。十六行相。

Explanation: When the roots of goodness of the peak (mūrdhan) stage grow gradually from the low grade to the middle grade, and then from the middle grade to the high grade, until they reach maturity and fullness, another root of goodness will arise, called the stage of forbearance (kṣānti). Among the roots of goodness that can accept and assent to the principle of the Four Noble Truths of suffering, origination, cessation, and the path, this stage of forbearance is the most supreme, and therefore it is called the stage of forbearance. Furthermore, because at this stage of forbearance there is no regression or falling back, it is named the stage of forbearance. The initial arising and gradual advancement of this root of goodness of forbearance both occur while cultivating the mindfulness of dharmas, which distinguishes it from the previous stages. However, this stage of forbearance is divided into low, middle, and high grades; the low and middle grades are the same as the peak stage, in that they fully observe the realm of the Four Noble Truths and are able to fully cultivate the sixteen aspects.

From the above text, it can be known that the root of goodness of the forbearance stage will not regress, whereas the roots of goodness of the heat (ūṣmagata) and peak stages may regress. That is to say, the already-arisen conformity to definitive discrimination (nirvedhabhāgīya) may be lost, so that inwardly there is no longer any conformity to definitive discrimination, no longer any accordance with the principle of the Four Noble Truths, no longer any acceptance that the five aggregates are suffering, empty, impermanent, and non-self, and wisdom regresses to some degree. There are many reasons for this; any causal condition may cause wisdom to regress, and those with heavy karmic obstructions may even cease to believe in the Buddha and stop studying Buddhism. But after the period of karmic obstruction passes, they may perhaps rekindle the courage and confidence to study and practice Buddhism, and may even once again cultivate the roots of goodness of the heat and peak stages; but the root of goodness of the forbearance stage will not regress.

Because all four roots of goodness belong to the wisdom of cultivation (bhāvanā-mayī-prajñā), that is, wisdom obtained through practice, the wisdom of hearing (śruta-mayī-prajñā) and the wisdom of reflection (cintā-mayī-prajñā) can regress and are not firm; the earlier portion of the wisdom of cultivation can also regress and is not firm. Only in the later stage of the wisdom of cultivation does wisdom become firm and no longer regress; and once one has realized the path of seeing (darśana-mārga) through direct realization, there is even less possibility of regression. Meditative concentration may regress, but the wisdom of the path of seeing never regresses, and thus the fruit of realization will not regress. When one cultivates to the third fruit (anāgāmin), the meditative concentration of the first dhyāna may perhaps regress and cannot be maintained forever, but the liberating wisdom and merit of the third fruit will never regress, and so the fruit of realization does not regress. Before the path of seeing, meditative concentration may perhaps not regress, but wisdom may regress; as long as wisdom regresses, the roots of goodness regress, regardless of the state of meditative concentration.

Original text:上品有异。唯观欲苦。与世第一。相邻接故。由此义准。暖等善根。皆能具缘三界苦等。义已成立。无简别故。谓瑜伽师于色无色。对治道等。一一圣谛。行相所缘。渐减渐略。乃至但有二念作意。思惟欲界苦圣谛境。齐此以前。名中忍位。从此位无间。起胜善根。一行一刹那。名上品忍。此善根起。不相续故。上品忍无间。生世第一法。

Explanation: The high grade of the root of goodness of the forbearance stage differs from the peak stage: it only observes the suffering of the desire realm, being immediately adjacent to the foremost worldly dharma (laukikāgra-dharma). From this principle it can be inferred that the roots of goodness of heat, peak, and forbearance can all fully take as object the suffering and so forth of the three realms throughout the Four Noble Truths. This principle has already been established in the mind, because there is no need to further discriminate among the Four Noble Truths. The yogi, with respect to the counteractive paths for the form realm and the formless realm, gradually reduces and simplifies the aspects and objects of each noble truth of suffering, origination, cessation, and the path, until finally there remain only two moments of attention (manaskāra), contemplating the realm of the Noble Truth of Suffering of the desire realm. Up to this point is called the middle grade of the forbearance stage. From this stage, without interruption, more supreme roots of goodness arise; each aspect, each moment, is called the high grade of forbearance. When this root of goodness first arises, it is not continuous; when one cultivates to the high grade of forbearance, the root of goodness becomes uninterrupted, and at this time the foremost worldly dharma arises.

Original text:如上品忍。缘欲苦谛。修一行相。唯一刹那。此有漏故。名为世间。是最胜故。名为第一。此有漏法。世间中胜。是故名为。世第一法。有士用力。离同类因。引圣道生。故名最胜。

Explanation: For example, the high grade of forbearance takes as object the Noble Truth of Suffering of the desire realm and cultivates one aspect among the sixteen aspects, completed in just a single moment (kṣaṇa). But because this root of goodness is tainted (sāsrava), it is called worldly; and because it is the most supreme in the world, it is called foremost. This tainted dharma is the most supreme in the world, and therefore it is called the foremost worldly dharma (laukikāgra-dharma). The power of meditative concentration and wisdom at this stage of root of goodness enables the practitioner to depart from the causes of the same kind as worldly ordinary beings, and can initiate the power of the path to realize the noble path; therefore this stage is called the most supreme and foremost.