Observing the Five Aggregates to Cut Through the View of Self (Part 2)
Section 4: The Merits of Cultivating the Path
Original text:当知此中。由观察作意。于一切修道。数数观察。已断未断。如所得道。而正修习。又于此中。云何名修自性。云何名修业。云何名修。品类差别。谓由定地作意。于世出世。善有为法。修习增长。无间所作。殷重所作。令心相续。会彼体性。如是名为。修之自性。
Explanation: In the process of cultivating the path, because there is the attention of observation (manasikāra), throughout the entire process of cultivating the path, one repeatedly and repeatedly observes which afflictions have already been eradicated and which have not yet been eradicated, and cultivates correctly and in accordance with the Dharma the path one has attained. In the process of cultivating the Four Noble Truths, what is called the intrinsic nature of cultivation? What is called the activity of cultivation? What are the categories and differences of cultivation? It means that through attention within the stage of meditative concentration (samādhi), one cultivates and increases wholesome conditioned dharmas, whether worldly or supramundane, engaging in them without interruption and with earnestness, causing the mind to continue uninterruptedly and to merge with their essential nature. This is called the intrinsic nature of cultivation.
Original text:当知修业。略有八种。一有一类法。由修故得。二有一类法。由修故习。三有一类法。由修故净。四有一类法。由修故遣。五有一类法。由修故知。六有一类法。由修故断。七有一类法。由修故证。八有一类法。由修故远。
Explanation: The activities of cultivation are, in brief, of eight kinds: First, there is a class of dharmas that are attained through cultivation. Second, there is a class of dharmas that are made to manifest through cultivation. Third, there is a class of dharmas that are purified through cultivation. Fourth, there is a class of dharmas that are eliminated through cultivation. Fifth, there is a class of dharmas that are known through cultivation. Sixth, there is a class of dharmas that are eradicated through cultivation. Seventh, there is a class of dharmas that are realized through cultivation. Eighth, there is a class of dharmas that are distanced through cultivation.
Original text:若先未得。殊胜善法。修习令得。名修故得。若先已得。令转现前。名修故习。若先已得。未令现前。但由修习。彼种类法。当令现前。令转清净。鲜白生起。名修故净。若有失念。染法现行。修善法力。令不忍受。断除变吐。名修故遣。
Explanation: If one has not previously attained a supreme wholesome dharma, and attains it through cultivation, this is called attainment through cultivation. If one has previously attained a wholesome dharma, and through cultivation causes it to manifest, this is called familiarization through cultivation. If one has previously attained a wholesome dharma but has not caused it to manifest, yet through cultivating dharmas of that same class causes it to manifest and become even more purified, arising fresh and pure, this is called purification through cultivation. If, due to loss of mindfulness, defiled dharmas arise in activity, and through the power of cultivating wholesome dharmas the mind cannot tolerate the defiled dharmas, and one eradicates and expels them, this is called elimination through cultivation.
Original text:若未生起。所应断法。修善法力。了知如病。深心厌坏。了知如痈如箭。障碍无常苦空。及以无我。深心厌坏。名修故知。如是知已。数修习故。无间道生。断诸烦恼。名修故断。烦恼断已。证得解脱。名修故证。如如进趣。上地善法。如是如是。令其下地已断。诸法转成远分。乃至究竟。名修故远。当知是名。八种修业。
Explanation: If the dharmas that should be eradicated have not yet arisen, through the power of cultivating wholesome dharmas one comes to know that the dharmas to be eradicated are like an illness, and with deep mind one feels disgust and aversion; one comes to know that the dharmas to be eradicated are like an abscess, like a poisoned arrow, obstructing the wisdom of impermanence, suffering, emptiness, and non-self, and with deep mind one feels disgust and aversion—this is called knowing through cultivation. Having known in this way, because of repeated cultivation, the uninterrupted path (ānantarya-mārga) arises and eradicates all afflictions—this is called eradication through cultivation. After the afflictions have been eradicated, one realizes liberation—this is called realization through cultivation. As one progressively advances toward the wholesome dharmas of higher stages, in exactly that way the dharmas of the lower stages that have been eradicated become ever more distant, until ultimately they are completely left behind—this is called distancing through cultivation. These are known as the eight activities of cultivation.
Original text:应知此修。品类差别有十一种。一奢摩他修。二毗钵舍那修。三世间道修。四出世道修。五下品道修。六中品道修。七上品道修。八加行道修。九无间道修。十解脱道修。十一胜进道修。
Explanation: Practitioners should know that the categories and differences of this cultivation are of eleven kinds: First, the cultivation of śamatha and meditative concentration; second, the cultivation of vipaśyanā and wisdom; third, the cultivation of the worldly path; fourth, the cultivation of the supramundane path; fifth, the cultivation of the lower-grade path; sixth, the cultivation of the middle-grade path; seventh, the cultivation of the higher-grade path; eighth, the cultivation of the four paths of preparation (prayoga-mārga); ninth, the cultivation of the uninterrupted path; tenth, the cultivation of the path of liberation; eleventh, the cultivation of the path of superior advancement.
Original text:奢摩他修者。谓九种行。令心安住。如前已说。毗钵舍那修。亦如前说。世间道修者。谓于诸下地。见粗相故。于诸上地。见静相故。乃至能趣。无所有处。一切离欲。出世道修者。谓正思惟。苦真是苦。集真是集。灭真是灭。道真是道。由正见等。无漏圣道。乃至能趣。非想非非想处。一切离欲。
Explanation: The cultivation of śamatha means using nine methods to cause the mind to abide in stillness, as explained previously. The cultivation of vipaśyanā is also as explained previously. The cultivation of the worldly path means seeing the coarse marks in the lower stages (the desire realm) and seeing the tranquil marks in the higher stages (the form realm and the formless realm), and even being able to advance toward the sphere of nothingness (ākiñcanyāyatana), being free of desire in all stages, unimpeded in the world. The cultivation of the supramundane path means correctly contemplating that suffering is truly suffering, that origination is truly origination, that cessation is truly cessation, and that the path is truly the path. Because of right view and the other members of the untainted noble path, one can even advance toward the sphere of neither perception nor non-perception (naivasaṃjñānāsaṃjñāyatana), being free of desire in all stages, unimpeded on the supramundane path.
Original text:下品道修者。谓由此故。能断最粗。上品烦恼。中品道修者。谓由此故。能断所有。中品烦恼。上品道修者。谓由此故。能断所有。最后所断。下品烦恼。
Explanation: The cultivation of the lower-grade path means that through this kind of cultivation, one can eradicate the coarsest, higher-grade afflictions. The cultivation of the middle-grade path means that through this kind of cultivation, one can eradicate all the middle-grade afflictions. The cultivation of the higher-grade path means that through this kind of cultivation, one can eradicate all the lower-grade afflictions that are the last to be eradicated.
Original text:加行道修者。谓由此故。为断烦恼。发起加行。无间道修者。谓由此故。正断烦恼。解脱道修者。谓由此故。或断无间。证得解脱。胜进道修者。谓由此故。从是已后。修胜善法。乃至未起。余地烦恼。能治加行。或复未起。趣究竟位。当知是名。十一种修。品类差别。
Explanation: The cultivation of the path of preparation means that through this kind of cultivation, one initiates preparatory effort in order to eradicate afflictions. The cultivation of the uninterrupted path means that through this kind of cultivation, one truly eradicates afflictions—and eradicates them forever; this is called the uninterrupted path. The cultivation of the path of liberation means that through this kind of cultivation, one can immediately eradicate afflictions and realize liberation. The cultivation of the path of superior advancement means that through this kind of cultivation, from this point onward one cultivates even more superior wholesome dharmas, until the afflictions of the remaining stages no longer arise, and the counteractive and preparatory methods perhaps also no longer arise, and one can advance toward the ultimate stage of the four noble truths and departure from birth, never again being born into the world of the three realms. These are the eleven categories and differences of cultivation.
Original text:如是于修。勤修习者。于时时间。应正观察。所有烦恼。已断未断。于时时间。于可厌法。深心厌离。于时时间。于可欣法。深心欣慕。如是名为。摄乐作意。彼即于此。摄乐作意。亲近修习。多修习故。有能无余永断。修道所断烦恼。最后学位。喻如金刚。三摩地生。由此生故。便能永断。修道所断。一切烦恼。
Explanation: For one who diligently cultivates in this way, at all times one should correctly observe whether all the afflictions have been eradicated or not yet eradicated; at all times, toward the dharmas that are to be loathed, one should with deep mind feel disgust and detachment; at all times, toward the dharmas that are to be rejoiced in, one should with deep mind feel joy and admiration—this is called the attention of gathering joy (śamādāna-manaskāra). The practitioner closely cultivates this attention of gathering joy, and because of much cultivation, one becomes able to eradicate without remainder and forever the afflictions to be eradicated by cultivation of the path, and the final stage of learning (aśaikṣa-in-training) arises; this stage is likened to the vajra-like samādhi. Because this final stage of learning arises, one is then able to forever eradicate all the afflictions to be eradicated by cultivation of the path.
This final stage of learning is the stage of the third fruit. The first, second, and third fruits are stages of learning (śaikṣa). At the stage of the third fruit, one who is still in the stage of learning eradicates all afflictions and realizes the fourth fruit, the stage beyond training (aśaikṣa); from then on there is no dharma left to cultivate and no affliction left to eradicate—this is called being beyond training.
Original text:问。何因缘故。此三摩地。名金刚喻。答。譬如金刚。望余一切。末尼真珠。琉璃螺贝璧玉。珊瑚等诸珍宝。最为坚固。能穿能坏。所余宝物。非余宝物。所能穿坏。如是此三摩地。于诸有学。三摩地中。最上最胜。最为坚固。能坏一切。所有烦恼。非上烦恼。所能蔽伏。是故此三摩地。名金刚喻。
Explanation: Question: For what reason is this samādhi named with the simile of the vajra? Answer: For example, compared with all other jewels such as maṇi gems, pearls, lapis lazuli, conch shells, jade, coral, and other precious treasures, the vajra (diamond) is the most solid and firm; it can pierce and destroy all the other precious objects, but cannot be pierced or destroyed by any other precious object. In the same way, this samādhi, among all the samādhis of those in the stages of learning, is the highest, the most superior, and the most solid and firm; it can destroy all afflictions and cannot be obscured or subdued by higher afflictions. Therefore this samādhi is named with the simile of the vajra.
From the first fruit to the third fruit, all are stages of learning, because there are still afflictive outflows not yet eradicated and dharmas still to be cultivated; because their afflictions are not fully eradicated, or the afflictions have not been eradicated, there is still something to cultivate and learn in order to completely eradicate the afflictions. When the afflictions are completely eradicated, one is an arhat of the fourth fruit, because there are no longer any outflows or afflictions to be eradicated, no dharmas left to cultivate, no further need to cultivate and study the truths of the path of liberation; one has already reached final purity and has already been liberated from all forms of existence in the world of the three realms—therefore it is called being beyond training, whereas before the third fruit this is not so. The samādhi realized at the third fruit is more superior than those of the first and second fruits; it is the most solid and firm, and is called the vajra samādhi.
