From the First Fruit to the Fourth Fruit, All Must Eliminate Afflictions

Original text:此永断故。若先已离欲界贪者。彼于今时。既入如是谛现观已。得不还果。彼与前说离欲者相。当知无异。然于此中少有差别。谓当受化生。即于彼处当般涅槃。不复还来生此世间。若先倍离欲界贪者。彼于今时。既入如是谛现观已。得一来果。若先未离欲界贪者。彼于今时。既入如是谛现观已。粗重永息。得预流果。

Explanation: Because the dausthulya is forever eliminated, if one has previously departed from the craving of the desire realm, then at the present time, having entered such direct realization of the Four Noble Truths through direct-realization wisdom, one attains the fruit of the non-returner (Anāgāmin). The characteristics of this person are no different from those of the one who has departed from desire described earlier. However, there is a slight difference between the two: namely, the third-fruit person who will undergo transformation birth (upapāduka) will attain parinirvāṇa right at the place of rebirth, and will not come back to be reborn in this world.

If one has previously partially departed from the craving of the desire realm, then at the present time, having entered such direct realization of the Four Noble Truths, one attains the fruit of the once-returner (Sakṛdāgāmin). If one has not yet departed from the craving of the desire realm, then at the present time, after attaining the direct realization of the Four Noble Truths, the dausthulya afflictions are forever stilled, and one attains the fruit of the stream-enterer (Srotaāpanna).

According to the above exposition by Bodhisattva Maitreya, although one who attains the first fruit has not yet departed from the craving of the desire realm, the dausthulya afflictions must be forever eliminated and stilled, while subtle afflictions still remain, to be gradually eliminated and stilled through subsequent cultivation, until the afflictions that are manifest are completely exhausted at the fourth fruit. Although those from the first fruit to the fourth fruit are all capable of direct contemplative practice (vipaśyanā-caryā) of the Four Noble Truths, because they differ in merit, afflictions, meditative concentration (samādhi), and the wisdom of contemplative practice, the wisdom they attain differs, and thus the fruits they attain differ.

The third-fruit person has eliminated the afflictions of craving in the desire realm, and has the ability to attain nirvāṇa without remainder (anupadhiśeṣa-nirvāṇa) at the place of rebirth or at the point of impending rebirth; such is a noble one liberated in mind (cetovimutti) through the elimination of afflictions. The first-fruit and second-fruit persons still have various cravings of the desire realm, and their minds are not liberated from the desire realm; therefore they are not noble ones liberated in mind, but rather belong to the category of sage-worthy persons.